Jesus was radical on body treatment

JESUS WAS RADICAL ON BODY TREATMENT
EDITED BY GLENN PEASE
Matthew 5:29-3029If your right eye causes you to
stumble, gouge it out and throw it away. It is better for
you to lose one part of your body than for your whole
body to be thrown into hell. 30And if your right hand
causes you to stumble, cut it off and throw it away. It
is better for you to lose one part of your body than for
your whole body to go into hell.
BIBLEHUB RESOURCES
Plucking Out The Right Eye
Matthew 5:29
W.F. Adeney
The ideas of this verse are expressedin the strong language of Oriental
imagery, and yet a moment's reflection will show us that the language is not a
whir too strong, even if it is interpreted with strict literalness. If it came to a
choice betweenplucking out an eye and death, every man who had courage
enough to perform the hideous deed Would at once choose it as the less
terrible alternative. Every day hospital patients submit to frightful operations
to save their lives or to relieve intolerable sufferings. But if to the thought of
death we add the picture of the doom of the lost, the motives for choosing the
lesserevil are immeasurably strengthened. Therefore to one who really
believes the alternatives set forth by our Lord to be his, there should not be a

thought of hesitation. Doubt as to the future, the overmastering influence of
the present, or weaknessofwill, may restrain a person from doing what is
really for his self-interest; but these things will not make it the less desirable.
The difficulty, then, is not as to the truth of our Lord's words, but as to the
application of them.
I. AN INNOCENT THING MAY BECOME A CAUSE OF STUMBLING.
Christ does not require us to maim ourselves as an actof penance, or on any
ascetic grounds. The eye is given to see with, and the hand to work with. Both
are from God, and both are innocent in themselves. The body is not an evil
thing, but it is meant to be the servant of the soul; as such it is an instrument
"fearfully and wonderfully made." We do not honour God by dishonouring
the body which he has bestowedupon us. But the body may become the tool of
the tempter. It may be corrupted and perverted so as to be worse than the
slave of sin, so as to be itself a perpetual temptation. Notonly the body, but
other things that belong to us, and are sentfor our good, may become
stumbling-blocks - e.g, wealth, power, friendship.
II. A STUMBLING-BLOCKIN THE WAY OF THE SPIRITUAL LIFE
MUST BE CAST ASIDE AT ANY COST. The question turns on Our estimate
of the greatend of life. To frustrate that in deference to any present pleasure,
or to escapefrom any present trouble, is to commit a greatmistake. We are
not now concernedwith some slight inconvenience in the future. The thought
is of complete shipwreck, ofbeing thrown into perdition on accountof the
hindrance which it is very unpleasant for us to remove. So serious a danger
does not admit of any considerationfor the presentannoyance involved in
escaping it. The engineerwill tunnel through mountains, blow up huge rocks,
and bridge wide chasms to carry his line to its destination. Shall any
hindrance be permitted to block the Christian's course to eternal life? As a
matter of fact, self-mutilation is not the right method of avoiding temptation.
If it were the sole method, it would be prudent to resort to it. But, as God has
provided other ways, only a wild delusion will resortto this. Moreover, if lust
is in the heart, it will not be destroyedby plucking out the eye. If hatred reigns
within the enragedman, he is essentiallya murderer, even after he has cut off

the hand with which he was about to commit his awful crime. Still, whatever
is most near to us and hinders our Christian life, must go - any friendship,
though dear as the apple of the eye;any occupation, though profitable as the
right hand. - W.F.A.
Biblical Illustrator
In his heart.
Matthew 5:27-28
The heart or will is, in man, the seatof virtue or vice
David Lamont, D. D.
I. Actions must be our invariable touchstone of truth whilst we sojourn in this
state of imperfect knowledge andcomparative obscurity, where expressionis
the only avenue to sentiment, and action the only publisher of intention.
II. Actions are the only public representatives of our private sentiments.

1. So many channels through which the heart discharges its flow of various
passions.
2. So many mirrors by the reflection of which the internal dispositions of the
soul become externally visible.
III. Actions viewed in a moral light are to the soulwhat
(1)streams are to the fountain;
(2)branches are to the root.Branches have no existence but what they derive
from the root. Streams have no existence but what they derive from the
fountain. Actions have no moral existence but that which they derive from the
heart.When God judges man, the heart is the rule of judgment.
1. The heart, the source of these actions, is to Him uncovered
2. The heart, having the principle of religion so strong as to prevent an
unlawful enjoyment, will likewise be sufficiently strong to prevent an unlawful
resolution.
3. The depraved heart is before God of the same criminality as the depraved
life, and exposes us to the same punishment from God. Let us therefore
eternally renounce every inclination inconsistent with religionand
reproachful to humanity. Let us cultivate purity of heart.

(David Lamont, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(29) If thy right eye offend thee.—The Greek verbmeans, strictly, to cause
another to stumble or fall into a snare, and this was probably the sense in
which the translators used the word “offend.” It is doubtful, however,
whether it ever had this factitive sense in English outside the Authorised
version, and the common use of the word gives so different a meaning that it
cannot be regardedas a happy rendering. The difficulty of finding an
equivalent is shownby the variations in the successive Englishversions:
“offend,” in Tyndal’s; “hinder thee,” in Cranmer’s; “cause thee to offend,” in
the Geneva;“scandalise,”in the Rhemish; “offend,” againin the Authorised
version. Of these the Geneva is, beyond doubt, the best.
Pluck it out.—The bold severity of the phrase excludes a literal interpretation.
The seatof the evil lies in the will, not in the organ of sense oraction, and the
removal of the instrument might leave the inward taint unpurified. What is
meant is, that any sense, whenit ministers to sin is an evil and not a good, the
loss of which would be the truest gain. Translatedinto modern language, we
are warnedthat taste, culture, æsthetic refinement may but make our guilt
and our punishment more tremendous. It were better to be without them than
“Proptervitam vivendi perdere causas.”
[“ And for life’s sake to lose life’s noblestends.”]

It is profitable.—The element of prudential self-love, of a calculationof profit
and loss, is not excluded from Christian motives. As addressedto a nation
immersed in the pursuit of gain, it conveys the stern, yet pertinent, warning—
“If you must think of profit, make your calculations wisely.”
Hell.—Gehenna, as in Matthew 5:22. The language is still symbolical. The
horrid picture of a human body thrown into the foul, offal-fed flame of the
Valley of Hinnom is againa parable of something more terrible than itself.
BensonCommentary
Matthew 5:29-30. If thy right eye offend thee — If any personor thing, as
pleasantand as dear to thee as thy right eye, should be a stumbling-block in
thy way, and an occasionof thy falling, or should be a means of insnaring
thee, and leading thee into sin, pluck it out — With inexorable resolution: that
is, give up and part with the beloved object. For it is profitable for thee — It
will be to thine advantage, that one of thy members should perish — To suffer
an apparent temporary loss of pleasure or profit, rather than that thy whole
soul and body should perish eternally, which yet would be the fatal
consequence ofthy indulging a favourite lust. And if thy right hand offend, or
insnare thee — Though it be so useful and necessarya part, do not spare it,
but immediately cut it off and castit from thee — “The greatestpart of
Christ’s auditors were poor people, who lived by their daily labour; and to
these the loss of a right hand would be a much greatercalamity than that of a
right eye: so that there is a gradation and force in this passagebeyondwhat
has generallybeen observed.” — Doddridge. There is an allusion, in both
instances, to the practice of surgeons, who, when any member of the body
happens to be mortified, cut it off, to prevent the sound part from being
tainted. And the meaning of the passage, strippedof the metaphor, is this: By
the force of a strong resolution, founded on the grace ofGod, deny thyself the
use of thy senses, thoughever so delightful, in all cases where the use of them

insnares thy soul. Turn away thine eye, and keepback thy hand from the
alluring object. This, says Chrysostom, is a most mild and easyprecept. It
would have been much more hard, had he given commandment to converse
with and look curiously on women, and then abstainfrom further commission
of uncleanness with them. Upon the whole, we learn from these two verses,
that the salvation of our immortal souls is to be preferred beyond all things,
be they never so dear and precious to us; and that, if men’s ordinary
discretion teaches them, for the preservationof their bodies, to cut off a
particular member, which would necessarilyendangerthe whole body, it
much more teaches them to part with any thing which would prevent the
salvationof their souls.
Matthew Henry's Concise Commentary
5:27-32 Victory over the desires of the heart, must be attended with painful
exertions. But it must be done. Every thing is bestowedto save us from our
sins, not in them. All our senses and powers must be kept from those things
which lead to transgression. Thosewho lead others into temptation to sin, by
dress or in other ways, or leave them in it, or expose them to it, make
themselves guilty of their sin, and will be accountable for it. If painful
operations are submitted to, that our lives may be saved, what ought our
minds to shrink from, when the salvationof our souls is concerned? There is
tender mercy under all the Divine requirements, and the grace and
consolations ofthe Spirit will enable us to attend to them.
Barnes'Notes on the Bible
Thy right eye - The Hebrews, like others, were accustomedto represent the
affections of the mind by the members or parts of the body, Romans 7:23;
Romans 6:13. Thus, the bowels denoted compassion;the heart, affectionor
feeling; the reins, understanding, secretpurpose. An evil eye denotes
sometimes envy Matthew 20:15, and sometimes an evil passion, or sin in
general. Mark 7:21-22;"out of the heart proceedethan evil eye." In this
place, as in 2 Peter 2:14, the expressionis used to denote strong adulterous
passion, unlawful desire, or wickedinclination. The right eye and hand are

mentioned, because they are of most use to us, and denote that, however
strong the passionmay be, or difficult to part with, yet that we should do it.
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 certainpart of a net
againstwhich, if a bird strikes, it springs the net, and is taken. It comes to
signify, therefore, anything by which we fall, or are ensnared;and applied to
morals, means anything by which we fall into sin, or by which we are
ensnared. The English word "offend" means now, commonly, to displease;to
make angry; to affront. This is by no means the sense of the word in
Scripture. It means to cause to fall into sin. The eye does this when it wantonly
looks upon a woman to lust after her.
Pluck it out ... - It cannotbe supposedthat Christ intended this to be taken
literally. His design was to teachthat the dearestobjects, if they cause us to
sin, are to be abandoned; that by all sacrifices andself-denials we must
overcome the evil propensities of our nature, and resistour wanton
imaginations. Some of the fathers, however, took this commandment literally.
Our Saviour severaltimes repeatedthis sentiment. See Matthew 18:9; Mark
9:43-47. Compare also Colossians 3:5.
It is profitable for thee - It is better for thee. You will have gained by it.
One of thy members perish - It is better to deny yourself the gratificationof
an evil passionhere, howevermuch it may costyou, than to go down to hell
forever.
Thy whole body should be castinto hell - Thy body, with all its unsubdued
and vicious propensities. This will constitute no small part of the misery of
hell. The sinner will be sent there as he is, with every evil desire, every

unsubdued propensity, every wickedand troublesome passion, and yet with
no possibility of gratification. It constitutes our highestnotions of misery
when we think of a man filled with anger, pride, malice, avarice, envy and
lust, and with no opportunity of gratifying them forever. This is all that is
necessaryto make an eternal hell. On the word hell, see the notes at Matthew
5:22.
Jamieson-Fausset-BrownBible Commentary
29. And if thy right eye—the readier and the dearer of the two.
offend thee—be a "trap spring," or as in the New Testament, be "anoccasion
of stumbling" to thee.
pluck it out and castit from thee—implying a certainindignant promptitude,
heedless ofwhatever costto feeling the actmay involve. Of course, it is not the
eye simply of which our Lord speaks—asif executionwere to be done upon
the bodily organ—thoughthere have been fanatical ascetics who have both
advocatedand practiced this, showing a very low apprehensionof spiritual
things—but the offending eye, or the eye consideredas the occasionof sin;
and consequently, only the sinful exercise ofthe organ which is meant. For as
one might put out his eyes without in the leastquenching the lust to which
they ministered, so, "if thine eye be single, thy whole body shall be full of
light," and, when directed by a holy mind, becomes an"instrument of
righteousness unto God." At the same time, just as by cutting off a hand, or
plucking out an eye, the power of acting and of seeing would be destroyed, our
Lord certainly means that we are to strike at the root of such unholy
dispositions, as well as cut off the occasionswhichtend to stimulate them.
for it is profitable for thee that one of thy members should perish, and not
that thy whole body should be castinto hell—He who despises the warning to
castfrom him, with indignant promptitude, an offending member, will find

his whole body "cast," witha retributive promptitude of indignation, "into
hell." Sharp language, this, from the lips of Love incarnate!
Matthew Poole's Commentary
See Poole on"Matthew 5:30".
Gill's Exposition of the Entire Bible
And if thy right eye offend thee,.... Or"cause thee to offend", to stumble, and
fall into sin. Our Lord has no regardhere to near and dear relations seeking
to alienate us from Godand Christ, and hinder us in the pursuit of divine
things; whose solicitations are to be rejectedwith the utmost indignation, and
they themselves to be parted with, and forsaken, rather than complied with;
which is the sense some give of the words: for both in this, and the following
verse, respectis had only to the law of adultery; and to such members of the
body, which often are the means of leading persons on to the breach of it;
particularly the eye and hand. The eye is often the instrument of ensnaring
the heart this way: hence the Jews have a (z) saying,
"whoeverlooks upon women, at the end comes into the hands of
transgression.''
Mention is only made of the right eye; not but that the left may be an occasion
of sinning, as well as the right; but that being most dear and valuable, is
instancedin, and ordered to be parted with:
pluck it out, and castit from thee: which is not to be understood literally; for
no man is obliged to mutilate any part of his body, to prevent sin, or on
accountof the commissionof it; this is no where required, and if done, would
be sinful, as in the case ofOrigen: but figuratively; and the sense is, that
persons should make a covenantwith their eyes, as Job did; and turn them
awayfrom beholding such objects, which may tend to excite impure thoughts

and desires;deny themselves the gratificationof the sense ofseeing, or feeding
the eyes with such sights, as are gracefulto the flesh; and with indignation and
contempt, reject, and avoid all opportunities and occasionsofsinning; which
the eye may be the instrument of, and lead unto:
for it is profitable for thee, that one of thy members should perish, and not
that thy whole body should be castinto hell. This is still a continuation of the
figure here used; and the meaning is, that it will turn to better account, to lose
all the carnalpleasures of the eye, or all those pleasing sights, which are
grateful to a carnal heart, than, by enjoying them, to expose the whole man,
body and soul, to everlasting destruction, in the fire of hell.
(z) T. Bab. Nedarim, fol. 20. 1.
Geneva Study Bible
And if thy {r} right eye {s} offend thee, pluck it out, and castit from thee: for
it is profitable for thee that one of thy members should perish, and not that
thy whole body should be castinto hell.
(r) He names the right eye and the right hand, because the parts of the right
side of our bodies are the chiefest, and the most ready to commit any
wickedness.
(s) Literally, do cause you to offend: for sins are stumbling blocks as it were,
that is to say, rocks which we are castupon.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Matthew 5:29.[409]Unconditional self-denial, however, is required in order
not to stumble againstthe prohibition of adultery in its complete meaning,
and thereby to fall into hell. Betterfor thee that thou decidedly deprive thyself
of that which is so dear and indispensable to thee for the temporal life, and the
sacrificing of which will be still so painful to thee, than that thou, seduced
thereby, and so on. In the typical expressionof this thought (comp. on
Colossians 3:5) the eye and hand are named, because it is preciselythese that
are the media of lust; and the right members, because to these the popular
idea gave the superiority over the left, Exodus 29:20;1 Samuel 11:2;
Zechariah 11:17;Aristotle, de animal. incessu, 4. The non-typical but literal
interpretation (Pricaeus, Fritzsche, likewiseCh. F. Fritzsche in his Nov.
Opusc. p. 347 f., Arnoldi) is not in keeping with the spirit of the moral
strictness of Jesus;and to help it out by supplying a limitation (perhaps in the
extreme case, to which, however, it cannotcome; comp. Tholuck) is arbitrary.
The view, however, which is, indeed, also the proper one, but hyperbolical,
according to which the plucking, out is said to represent only the restraining
or limiting the use, does not satisfythe strength of the expression. So
Olshausen, comp. already Grotius. Only the typical view, which is also placed
beyond doubt by the mention of the one eye, satisfies the words and spirit of
Jesus. Yet, having regardto the plastic nature of the figures, it is not the
thought “as is done to criminals” (Keim), but merely that of thoroughgoing,
unsparing self-discipline (Galatians 5:24; Galatians 6:14; Romans 8:13).
σκανδαλίζει]a typical designation, borrowed from a trap (σκανδάλη and
σκανδάλεθρον, the trap-spring), of the idea of seducing to unbelief, heresy,
sin, etc. Here it is the latter idea. The word is not found in Greek writers, but
in the LXX. and Apocrypha, and very frequently in the N. T. Observe the
present. What is required is not to take place only after the completionof the
seduction.
συμφέρει γάρσοι, ἵνα, κ.τ.λ.]not evenhere, as nowhere indeed, does ἵνα stand
instead of the infinitive (comp. Matthew 18:6), but is to be taken as

teleological:“it is of importance to thee (this plucking out of the eye), in order
that one of thy members may be destroyed, and not thy whole body be cast
into hell.” Thus Fritzsche alone correctly; comp. Käuffer. The allegedforced
nature of this explanation is a deceptionarising from the customary usage of
the infinitive in German.
καὶ μὴ ὅλον … γέενναν] namely, at the closelyimpending establishment of the
kingdom; comp. Matthew 10:28. Matthew 5:30 is the same thought, solemnly
repeated, although not quite in the same words (see the critical remarks).
“Sane multos unius membri neglecta mortificatio perdit,” Bengel.
[409]Comp. Matthew 18:8 f.; Mark 9:43 ff. Holtzmann assigns the original
form to Mark. On the other hand, see Weiss.
Expositor's Greek Testament
Matthew 5:29-30. Counselto the tempted, expressing keenperception of the
danger and strong recoilfrom a sin to be shunned at all hazards, even by
excision, as it were, of offending members; two named, eye and hand, eye first
as mentioned before.—ὁ ὀφ. ὁ δεξιὸς: the right eye deemedthe more precious
(1 Samuel 11:2, Zechariah11:17). Similarly Matthew 5:30 the right hand, the
most indispensable for work. Even these right members of the body must go.
But as the remaining left eye and hand can still offend, it is obvious that these
counsels are not meant to be taken literally, but symbolically, as expressing
strenuous effort to master sexualpassion(vide Grotius). Mutilation will not
serve the purpose; it may prevent the outward act, but it will not extinguish
desire.—σκανδαλίζει, causeto stumble; not found in Greek authors but in
Sept[25]Sirach, and in N. T. in a tropical moral sense. The noun σκάνδαλονis
also of frequent occurrence, a late form for σκανδάληθρον, a trap-stick with
bait on it which being touched the trap springs. Hesychius gives as its
equivalent ἐμποδισμός. It is used in a literal sense in Leviticus 19:14
(Sept[26]).—συμφέρει … ἵνα ἀπολ.: ἵνα with subjunctive instead of infinitive
(vide on ch. Matthew 4:3). Meyer insists on ἵνα having here as always its telic

sense and praises Fritzsche as alone interpreting the passagecorrectly. But, as
Weiss observes,the mere destruction of the member is not the purpose of its
excision. Note the impressive solemn repetition in Matthew 5:30 of the
thought in Matthew 5:29, in identical terms save that for βληθῇ is substituted,
in the true reading, ἀπέλθῃ. This logionoccurs againin Matthew (Matthew
18:8-9). Weiss (Marc.-Evang., 326)thinks it is takenhere from the Apostolic
document, i.e., Matthew’s book of Logia, and there from Mark 9:43-47.
[25] Septuagint.
[26] Septuagint.
Cambridge Bible for Schools andColleges
29. thy right eye] suggestedby the preceding verse. The eye and the hand are
not only in themselves goodand serviceable, but necessary. Stillthey may
become the occasionof sin to us. So pursuits and pleasures innocentin
themselves may bring temptation, and involve us in sin. These must be
resigned, howevergreatthe effort implied in “castit from thee.”
offend thee] “causethee to fall.”
Bengel's Gnomen
Matthew 5:29. Ὁ δεξιὸς, the right) The right, strictly speaking in the case of
the hands, is most useful and most precious, thence also, it is mentioned in the
case ofthe eyes, feet, etc.—See Zechariah11:17;Exodus 29:20.—σκανδαλίζει,
is a stumbling-block to) so that you should see wrongly; as in the case ofyour
hand, so that you should act wrongly.—ἔξελε αὐτὸν, pluck it out) not the eye
absolutely, but the eye which is a stumbling-block, i.e., make all things hard to
thyself, until it cease to be a stumbling-block to thee. Not the organitself, but
the concupiscence whichanimates the eye or hand is meant: for this is the soul
of the eye where that organproves a stumbling-block; in like manner as soon

afterwards the body is saidfor the [whole]man [soul as wellas body]. He who,
where his eye proves a stumbling-block, takes care not to see, does in reality
blind himself. On the other hand, a man might pluck out his material eye, and
yet cherishconcupiscencewithin. A similar mode of expressionoccurs in
Coloss. Matthew 3:5, where the apostle says—Mortify, therefore, your
members which are upon the earth; fornication, etc. A negative maxim is
frequently expressedby affirming the opposite.—SeeMatthew 5:39-40, and
ch. Matthew 6:17.—βάλε, cast)with earnestness.The expressionβληθῇ, be
cast)in the next verse has reference to this.—συμφέρει, it is profitable) to thy
salvation. Not only is it not hurtful, but also it will be glorious.—ἀπόληται,
should perish) True self-abnegationis not of less amount than the loss of an
eye, etc.: and it is so necessarythat it is better to be deprived of an eye itself,
than to sin with the eye, unless the sin may be separatedfrom the eye. An eye
which is actuallyplucked out, as in the case ofa martyr, will be restoredin the
resurrection.—ἕντῶν αελῶν σου, one of thy members) Many, indeed, have
been destroyedby neglecting the mortification of one member, as, for
example, the gullet.—ὅλοντὸ σῶμά σου, thy whole body) If one member sin,
the whole man sins and pays the penalty.—γέενναν, hell) of eternal fire.—See
ch. Matthew 18:8, etc.
Pulpit Commentary
Verses 29, 30. - Also in Matthew 18:8, 9 (parallel passage,Mark 9:43-47);the
chief differences being
(1) that they are there adduced with reference to "offences" generally;
(2) that the foot is mentioned, as well as the eye and the hand. It seems not
improbable that this saying was spokentwice.
The reasonwhy our Lord did not mention the foot here may be either that
that member is less immediately connectedwith sins of the flesh than the

other two (cf. Wetstein, in loc., "Averte oculum a vultu illecebroso:arce
manum ab impudicis contrectationibus"), or, as seems more probable, that
the eye and the hand representthe two sets of faculties receptive and active,
and togetherexpress man's whole nature. The insertion of the foot in ch. 18:8,
9, only makes the illustration more definite. "The remark in ver. 29ftreats of
what is to be done by the subjects of the kingdom when, in spite of themselves,
evil desires are aroused" (Weiss, 'Life,'2:149). Verse 29. - Right. Notin ch. 18,
and parallel passage. Insertedto enhance the preciousness ofthe members
spokenof (cf. Zechariah 11:17;cf. ver. 39). Offend thee; Authorized Version,
do cause thee to offend; RevisedVersion, cause thee to stumble (σκανδαλίζει
σε). Perhaps the verb originally referred to the stick of a trap (σκάνδαλον, a
Hellenistic word, apparently equivalent to σκανδάληθρον)striking the
person's foot, and so catching him in the trap; but when found in literature
(almost solelyin the New Testament)it has apparently lost all connotationof
the trap, and only means causing a person to stumble (for an analysis of its
use in the New Testament, vide especiallyCremer, s.v.). Pluck it out, and cast
it from thee. The secondclause shows the purely figurative characterofthe
sentence. Our Lord commands
(1) the removal of the means of "offence"out of the place of affectionthat it
has long held;
(2) the putting it awayso thoroughly, both by the manner of the actand the
distance placed betweenthe "offence" andthe person, that restorationis
almost impossible. In both verbs the aoristbrings out the decisiveness ofthe
action. For it is profitable for thee that one of thy members should perish. It is
better to lose one faculty, one sphere of usefulness, one part of those things
which normally make a person complete, than that the personhimself should
be lost. Notice the sixfold personalpronoun in this one verse; "Our Lord
grounds his preceptof the most rigid and decisive self-denial on the
considerations ofthe truest self interest" (Alford). Should be cast. Forto One

thy whole person will become as abhorrent as the offending member ought in
fact now to be to thee (βάλε βληθῇ).
Vincent's Word Studies
Offend (σκανδαλίξει)
The word offend carries to the English readerthe sense ofgiving offence,
provoking. Hence the Rev., by restoring the picture in the word, restores its
true meaning, causethto stumble. The kindred noun is σκάνδαλον, a later
form of σκανδάληθρον, the stick in a trap on which the bait is placed, and
which springs up and shuts the trap at the touch of an animal. Hence,
generally, a snare, a stumbling-block. Christ's meaning here is: "If your eye
or your hand serve as an obstacle or trap to ensnare or make you fall in your
moral walk." How the eye might do this may be seenin the previous verse.
Bengelobserves:"He who, when his eye proves a stumbling-block, takes care
not to see, does in reality blind himself." The words scandaland slanderare
both derived from σκάνδαλον; and Wyc. renders, "If thy right eye slander
thee." Compare Aeschylus, "Choephori," 301,372.
Matthew 5:30 And if your right hand offend you, cut it off, and castit from
you: for it is profitable for you that one of your members should perish, and
not that your whole body should be castinto hell.
Ellicott's Commentary for English Readers
(30) If thy right hand offend thee.—The repetition of the same form of
warning has, in part, the emphasis of iteration, but it points also to a distinct
danger. Not the sensesonly, through which we receive impressions, but the
gifts and energies whichissue in action, may become temptations to evil; and
in that case, if the choice must be made, it were better to forfeit them. The
true remedy is, of course, found in so directing the will that eye and hand may
eachdo its work in obedience to the law of righteousness.

Matthew Henry's Concise Commentary
5:27-32 Victory over the desires of the heart, must be attended with painful
exertions. But it must be done. Every thing is bestowedto save us from our
sins, not in them. All our senses and powers must be kept from those things
which lead to transgression. Thosewho lead others into temptation to sin, by
dress or in other ways, or leave them in it, or expose them to it, make
themselves guilty of their sin, and will be accountable for it. If painful
operations are submitted to, that our lives may be saved, what ought our
minds to shrink from, when the salvationof our souls is concerned? There is
tender mercy under all the Divine requirements, and the grace and
consolations ofthe Spirit will enable us to attend to them.
Barnes'Notes on the Bible
And if thy right hand offend thee - The right hand is selectedfor the same
reasonas the right eye, because it is one of the most important members of the
human body. The idea is, that the dearestearthly objects are to be sacrificed
rather than that we should commit sin; that the most rigid self-denial should
be practiced, and that the most absolute self-governmentshould be
maintained at any sacrifice, ratherthan that we should suffer the mind to be
polluted by unholy thoughts and impure desires.
Jamieson-Fausset-BrownBible Commentary
30. And if thy right hand—the organ of action, to which the eye excites.
offend thee, cut it off, and castit from thee; for it is profitable, &c.—See on
[1225]Mt5:29. The repetition, in identical terms, of such stern truths and
awful lessons seems characteristic ofour Lord's manner of teaching. Compare
Mr 9:43-48.
Matthew Poole's Commentary

Ver. 29,30. The sum of these two verses is, that the salvationof our immortal
souls is to be preferred before all things, be they never so dear and precious to
us; and that if men’s ordinary discretionteacheththem for the preservationof
their bodies to cut off a particular member, which would necessarilyendanger
the whole body, it much more teacheththem to part with any thing which will
prejudice the salvationof their souls. Not that any personis by this text
obliged to cut off any bodily member, (as some have done), because there can
be no such necessity;but only to mortify their members, Colossians 3:5, the
deeds of the body, Romans 8:13, their inward lusts, which being mortified
there will be no need of mutilating ourselves;for the members of the body are
but commanded and animated to their motions from the inward lusts of the
heart: but if there could happen such a case, as that a man must voluntarily
part with the most useful member of his body, or sin againstGod to the
damnation of his soul, he ought rather to choose the former than the latter.
How much more then ought Christians to mortify their inward lusts and
unlawful desires, which can be of no profit nor advantage to them; but will
certainly make them to offend God, and so run them upon the danger of hell
fire!
Gill's Exposition of the Entire Bible
And if thy right hand offend thee,.... Or "cause thee to offend"; that is, is the
means of ensnaring thine heart; and of drawing thee into either mental, or
actualadultery; for, as before, all unchaste looks, so here, all unchaste
touches, embraces, &c. are condemned. As adultery may be committed in the
heart, and by the eye, so with the hand:
"says R. Eliezer (a) what is the meaning of that Scripture, "your hands are
full of blood", Isaiah 1:15? It is replied, , "these are they, that commit
adultery with the hand". It is a tradition of the house of R. Ishmael, that the
sense ofthat command, "thou shalt not commit adultery", is, there shall be
none that commits adultery in thee, whether "with the hand", or "with the
foot".''
Like orders are given as before,

cut it off, and castit from thee; as a man would choose to do, or have it done
for him, when such a part of the body is mortified, and endangers all the rest.
The Jews enjoinedcutting off of the hand, on severalaccounts;if in a
morning, before a man had washedhis hands, he put his hand to his eye, nose,
mouth, ear, &c. it was to be "cut off" (b); particularly, the handling of the
"membrum virile", was punishable with cutting off of the hand.
"Says R. (c) Tarphon, if the hand is moved to the privy parts, , "let his hand
be cut off to his navel".''
That is, that it may reachno further; for below that part of the body the hand
might not be put (d); lestunclean thoughts, and desires, should be excited. In
the above (e) place it is added,
"whatif a thorn should be in his belly, must he not take it away? It is replied,
no: it is further asked, must not his belly be ripped up then? It is answered, it
is better that his belly be ripped up, , "than that he should go down to the pit
of corruption."''
A way of speaking, much like what our Lord here uses;and to the above
orders and canons, he may be very well thought to allude: but he is not to be
understood literally, as enjoining the cutting off of the right hand, as they did;
but of men's refraining from all such impure practices, eitherwith themselves,
or women, which are of a defiling nature; and endanger the salvation of them,
body and soul; the same reasonis given as before.

(a) T. Bab. Nidda, fol. 13. 2. Vid. Maimon. Issure Bia, c. 21. sect. 18. (b) T.
Bab. Sabbat. fol. 108. 2. MassechetCallah, fol. 17. 1.((c) T. Bab. Nidda, fol. 13.
2.((d) Maimon. lssure Bia, c. 21. sect. 23. (e) T. Bab. Nidda, fol. 13. 2.
Geneva Study Bible
And if thy right hand offend thee, cut it off, and castit from thee: for it is
profitable for thee that one of thy members should perish, and not that thy
whole body should be castinto hell.
EXEGETICAL(ORIGINAL LANGUAGES)
Bengel's Gnomen
Matthew 5:30. Χὲιρ, hand) The matter proceeds from sight to act.
Pulpit Commentary
Verse 30. - Should be castinto hell; RevisedVersion, go into hell (εἰς γέενναν
ἀπέλθῃ), both word and order laying stress, not on the actionof the Judge, but
on thy departure, either from things of time and sense, orfrom his presence
(Matthew 25:46).
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Matthew 5:29 "If your right eye makes you stumble, tear it out and throw it
from you; for it is better for you to lose one of the parts of your body, than *
for your whole body to be thrown into hell. (NASB:Lockman)

Greek:ei de o ophthalmos sou o dexios skandalizei(3SPAI) se, exele (2SAAM)
auton kai bale (2SAAM) apo sou; sumpherei (3SPAI) garsoi ina apoletai
(3SAMS)en ton melon soukai me olon to soma soublethe (3SAPS)eis
geennan.
Amplified: If your right eye serves as a trap to ensnare you or is an occasion
for you to stumble and sin, pluck it out and throw it away. It is better that you
lose one of your members than that your whole body be castinto hell
(Gehenna).
NLT: So if your eye--evenif it is your goodeye--causes youto lust, gouge it
out and throw it away. It is better for you to lose one part of your body than
for your whole body to be thrown into hell. (NLT - Tyndale House)
Philips: "Yes, if your right eye leads you astray pluck it out and throw it
away;it is better for you to lose one of your members than that your whole
body should be thrown on to the rubbish-heap. (New Testamentin Modern
English)
Wuest: So then, if your eye, the right one, causes youto stumble, root it out
and throw it from you, for it is to your profit that one of your members perish
and not that your whole body be thrown into hell. (Wuest: Expanded
Translation:Eerdmans)
Young's Literal: 'But, if thy right eye doth cause thee to stumble, pluck it out
and castfrom thee, for it is goodto thee that one of thy members may perish,
and not thy whole body be castto gehenna.

IF YOUR RIGHT EYE MAKES YOU STUMBLE, TEAR IT OUT AND
THROW IT FROM YOU: ei de o ophthalmos sou o dexios skandalizei
(3SPAI) se, exele (2SAAM) auton kaibale (2SAAM) apo sou
Mt 18:8,9;Mark 9:43-48)(19:12; Romans 6:6; 8:13; 1 Corinthians 9:27;
Galatians 5:24; Colossians 3:5;1 Peter4:1-3
Matthew 5 Resources - Multiple Sermons and Commentaries
Matthew 5:27-30:Who is an Adulterer? 1 - Study Guide - dropdown - John
MacArthur
Matthew 5:27-30:Who is an Adulterer? 1 - John MacArthur
MacArthur
Matthew 5:29-30:Man's BiggestProblem- Study Guide - dropdown - John
MacArthur
Matthew 5:29-30:Man's BiggestProblem- John MacArthur
RADICAL RESPONSE
REQUIRED
Note:All verbs in bold red indicate commands, not suggestions!
RelatedResource:See expositionalcomments on Solomon's proverbs dealing
with sexualpurity = Pr 5:1-14;Pr 5:15-23;Pr 6:20-35;Pr 7:1-27

Charles Simeon - MANY of the precepts of our holy religion are so strict, that
persons indisposed to obey them are ready to turn awayfrom them in despair,
exclaiming, “This is an hard saying; who can hear it?” But must we on that
accountkeepback the truth, or lowerthe commands of Godto the habits and
inclinations of men? Must we not rather “declare the whole counselof God,”
and enforce to the uttermost the authority of his word? Our blessedLord has
setus an example in this respect;an example which all his servants must
follow. He had declared, that an impure look was, in God’s estimation,
constructive adultery. To this it might be objected, that our constitution,
rather than our will, was chargeablewith this offence. But our Lord shuts out
at once all objections ofthis kind, by saying, that even a right eye or a right
hand must be parted with, rather than that we should suffer them to lead us
to the commissionof any sin; and that, if we refuse to sacrifice any thing for
his sake,eternalmisery will be our merited and inevitable portion. (Readthe
entire sermon - Matthew 5:29,30 The Necessityof Mortifying Every Sin)
Spurgeonexhorts us to…
Give up the dearest, choicest, and apparently most needful thing, if it leads
you into sin. (Pleasures whichblock the road to heavenought to be given up)
The same rule that bids you avoid sin, bids you also avoid all that leads to sin.
If adultery be forbidden, so also is that glance with which the sin usually
begins. We are to turn awayour eyes from beholding that which leads
towards sin, and we are not to touch or taste that which would readily lead us
into iniquity. Oh, that we had sufficient decisionof characterto make short
work of everything which tends towards evil! Many persons, when their right
eye offends them, put a greenshade over it; and when their right hand offends
them, they tie it up in a sling. But that is not obeying the command of Christ.
He charges you to get rid of everything that would leadyou wrong; make a
cleansweepof it. You are wrong enough at your best, so do not permit
anything to appertain to you, which would lead you still further astray,

Your eye indicates the problem is not that you live is a sexcrazed society. You
have a choice overwhat your eye can look at or not look at. When the football
game pans to the sideline (at you know what), you can consciouslychoose to
look away. Don't delay. Don't underestimate the powerof your God given
imagination. D. L. Moody, certainly one of the more godly men of the modern
era wiselyrecognizedthe source of the problem, admitting that…
"I have more trouble with D. L. Moody than with any man I know."
The man I see in the mirror eachmorning is my greatestimpediment to
holiness and godliness. Stopsaying "The devil made me do it!" When you get
up in the morning and look in the mirror to shave, you are looking at your
worstproblem, because bloodbought, heavenbound men still contenddaily
with the old Sin nature inherited from Adam. Granted, Sin no longerhas the
right to reign as our master, because ofour co-crucifixionand co-
resurrection, but it canstill rear its ugly head.
Thomas Fuller - Our eyes, when gazing on sinful objects, are out of their
calling and God's keeping.
Job wrote…
I have made a covenantwith my eyes. How then could I gaze at a virgin? (Job
31:1)
Comment: "Gaze" in Hebrew = considercarefully, diligently consider,
discern, get understanding, look carefully, observe, paid close attention, pay
heed. Do you getthe picture that Jobis trying to convey? He's not talking

about a casualglance or an accidentalviewing of an attractive woman (that
would be virtually impossible to avoid in "non-blushing" America… but it is
possible to make certain provisions -- all under grace ofcourse -- and they
include not going to PG-13 movies or even PG ratings… they have all become
too sensualbecause the moral compass of Americans, especiallythe media
moguls is going "due south" toward the abyss. We canchose not to watch talk
shows that bring up "lusty" subjects so commonly these days. So Job is saying
don't stare at her because if you do, Jesus says you've alreadycommitted
adultery in your heart Mt 5:28… pluck your eye out before you do this!
That's how enslaving this sin can be… so it requires radical surgery and
complete extirpation! Don't just biopsy it! Cut it out completely!
William Jenkyn - The right wayto put out the fire of lust is to withdraw the
fuel of excess.
Some other passagesrelatedto eyes and lust…
2 Samuel 11:1 Then it happened in the spring, at the time when kings go out
to battle, that David sent Joaband his servants with him and all Israel, and
they destroyedthe sons of Ammon and besiegedRabbah. But David stayedat
Jerusalem. 2 Now when evening came David arose from his bed and walked
around on the roof of the king's house, and from the roof he saw a woman
bathing; and the woman was very beautiful in appearance. 3 So David sent
and inquired about the woman. And one said, "Is this not Bathsheba, the
daughter of Eliam, the wife of Uriah the Hittite?"4 And David sent
messengersand took her, and when she came to him, he lay with her; and
when she had purified herselffrom her uncleanness, she returned to her
house.5 And the woman conceived;and she sent and told David, and said, "I
am pregnant."

Psalm119:37 Turn awaymy eyes from looking at vanity, And revive me in
Thy ways.
Proverbs 4:25 Let your eyes look directly ahead, and let your gaze be fixed
straight in front of you.
Proverbs 6:25-note Do not desire her beauty in your heart, nor let her catch
you with her eyelids.
James 1:14-note But eachone is tempted when he is carried awayand enticed
by his own lust.15 Then when lust has conceived, it gives birth to sin; and
when sin is accomplished, it brings forth death.
Expositor's Bible Commentary - Imagination is a God-given gift; but if it is
fed dirt by the eye, it will be dirty. All sin, not leastsexualsin, begins with the
imagination. Therefore whatfeeds the imagination is of maximum importance
in the pursuit of kingdom righteousness (see note Philippians 4:8). Not
everyone reacts the same way to all objects. But if your eye is causing you to
sin, gouge it out; or at very least, don't look!The alternative is sin and hell,
sin's reward. The point is so fundamental that Jesus doubtless repeatedit on
numerous occasions(cf. Mt 18:8-9). (Gaebelein, F, Editor: Expositor's Bible
Commentary)
Marvin Vincent - Christ’s meaning here is: “If your eye or your hand serve as
an obstacle or trap to ensnare or make you fall in your moral walk.” How the
eye might do this may be seenin the previous verse. Bengelobserves:“He
who, when his eye proves a stumbling-block, takes care notto see, does in
reality blind himself.” The words scandaland slander are both derived from
skandalon(Matthew 5 Greek Word Studies)

Stumble (4624)(skandalizo from skandalon= a trap = put a snare or
stumbling block in way; English = scandalize = to offend the moral sense of)
means to put a snare (in the way), hence to cause to stumble, to give offense.
To entrap, trip up, or entice to sin, offend. So here in Mt 5:29-30 skandalizo is
used in the active sense which conveys the idea to cause to do wrong, to entice
to commit sin. In the passive sense it be means to be led into sin, to be caused
to do wrong. In the passive some uses mean to be offended (Mt 11:6), the idea
being that one is taking offense at Jesus and/or refusing to believe in Him.
Finally, skandalizo can mean to furnish an occasionforsome to be shocked,
angered, or offended (Mt 17:27).
Skandalizo is derived from skandalonwhich refers to stick in a trap on which
the bait is placed and which springs up and shuts the trap at the touch of the
careless, unwaryanimal. It follows that the idea is to put a stumbling block or
impediment in one's way, upon which anothermay trip and fall. Jesus'point
is that anything or anyone that morally traps us (by our senses,visual, touch,
and by expansion not excluding the other sensessuchas hearing), and causes
us to fall into sin should be eliminated, radically and quickly. If we do not
make every necessaryeffortto control our surroundings, what we watchand
read, who we keepcompany with and speak with, etc, then those things will
control us. If you cannotcontrol something, it needs to be "jettisoned" to keep
the boat afloatso to speak.
NIDNTT - In Classic Literature - The noun skandalon, from a root meaning
jump up, snap shut, was originally the piece of woodthat kept open a trap for
animals. Outside the Bible it is not used metaphorically, though its derivative
skandalethron(e.g. a trap setthrough questions) is so used. No non-biblical
example of skandalizo has been found. The Eng. word scandalis derived from
the noun via the Lat. scandalum.

Carpenter - This word skandalizō means “stumbling block” or “snare.” The
term refers to the trigger that springs a trap; therefore, “offend” in the New
Testamentmeans anything that hinders someone from doing what is right,
causes one to sin, or causes someone to fall away from the faith.
Thayer - properly, to put a stumbling-block or impediment in the way, upon
which another may trip and fall; to be a stumbling-block; in the N. T. always
metaphorically, (to cause or make to stumble; to offend (cause to offend)); a.
to entice to sin Matt. 5:29- 30; 18:6,8f;Mark 9:42f,45,47;Luke 17:2; 1 Cor.
8:13; passive Latin offendor (to be offended), Vulgate scandalizor, Ro 14:21;
2Co 11:29 (is made to stumble). b. "to cause a person to begin to distrust and
desertone whom he ought to trust and obey; to cause to fall away," and in the
passive, to fall away - Jn 6:61; passive, Mt. 13:21; 24:10;26:33; Mk 4:17;
14:29;(Jn 16:1); to be offended in one, (find occasionofstumbling in), i.e. to
see in another what I disapprove of and what hinders me from acknowledging
his authority: Mt. 11:6; 13:57; 26:31;Mk 6:3; 14:27;Lk 7:23; to cause one to
judge unfavorably or unjustly of another, Mt. 17:27. Since the man who
stumbles or whose footgets entangledfeels annoyed, skandalizo means (c) to
cause one to feel displeasure at a thing; to make indignant: tina, passive, to be
displeased, indignant (offended), Mt. 15:12. The verb skandalizo is found
neither in secularauthors nor in the Septuagint
Skandalizo - 29xin 27v- Usage:cause(1), cause… to stumble(2), causes(2),
causes… to stumble(6), fall away(7), falls away(1), led into sin(1), makes…
stumble(2), offend(1), offended(1), stumble(3), stumbling(1), take(1), take
offense(1), took offense(2).
Matthew 5:29 "If your right eye makes you stumble, tear it out and throw it
from you; for it is better for you to lose one of the parts of your body, than for
your whole body to be thrown into hell. 30 "If your right hand makes you

stumble, cut it off and throw it from you; for it is better for you to lose one of
the parts of your body, than for your whole body to go into hell.
MacArthur: Skandalizō basicallymeans to cause to fall, but in its substantive
form, as here (makes … stumble), it was often used of the bait stick that
springs the trap when an animal touches it. Anything that morally or
spiritually traps us, that causesus to fall into sin or to stay in sin, should be
eliminated quickly and totally. For example, a married person’s falling in love
with someone besides his or her spouse is wrong. The relationship may be
mutually enjoyable and consideredto be rewarding, fulfilling, and beautiful.
But it is totally sinful and should be immediately severed. Whatis a pure and
truly beautiful relationship between marriage partners is morally ugly and
repulsive to Godwhen it is sharedbetween a man and woman if either or both
are married to someone else. (MacArthur, J. Matthew. Chicago:Moody
Press)
Matthew 11:6 "And blessedis he who does not take offense at Me."
MacArthur: Stumbling is from skandalizō, which originally referred to the
trapping or snaring of an animal. It was used metaphorically to signify an
entrapment or stumbling block and carried the derived meaning of causing
offense. Jesus’divine messiahshipand the gospelofdeliverance from sin
through faith in Him are greatstumbling blocks to sinful, unbelieving man,
and Jesus did not want John to be affectedby the world’s skepticismand
unbelief.
Matthew 13:21 yet he has no firm root in himself, but is only temporary, and
when affliction or persecutionarises becauseofthe word, immediately he falls
away.

MacArthur: Falls awayis from skandalizō, whichmeans to cause to stumble
or fall and is the term from which we get scandalize. It is sometimes translated
with the idea of causing offense-asin the Authorized Version of this verse. All
of those meanings are appropriate here, because the superficialChristian is
scandalized, offended, stumbles, and falls awaywhen his faith is put to the test
(cf. John 8:31; 1 John 2:19).
Matthew 13:57 And they took offense at Him. But Jesus saidto them, "A
prophet is not without honor exceptin his hometown and in his own
household."
MacArthur: Jesus’friends and former neighbors were offended by His
claims. They were offended by His ordinary background, by the commonness
of His family, the limits of His formal training, His lack of officialreligious
status, and many other irrelevant or secondaryissues. (MacArthur, J.
Matthew. Chicago:Moody Press)
Matthew 15:12 Then the disciples came and said to Him, "Do You know that
the Phariseeswere offendedwhen they heard this statement?"
Matthew 17:27 "However, so that we do not offend them, go to the sea and
throw in a hook, and take the first fish that comes up; and when you open its
mouth, you will find a shekel. Takethat and give it to them for you and Me."
Matthew 18:6 but whoevercauses one ofthese little ones who believe in Me to
stumble, it would be better for him to have a heavy millstone hung around his
neck, and to be drowned in the depth of the sea.

MacArthur: The verb skandalizō (to stumble) literally means “to cause to
fall,” and the Lord is therefore speaking of enticing, trapping, or influencing a
believer in any way that leads him into sin or in any way makes it easierfor
him to sin. A person who is responsible for causing a Christian to sin commits
an offense againstChrist Himself as wellas againstthe Christian.
Matthew 18:8 "If your hand or your foot causes youto stumble, cut it off and
throw it from you; it is better for you to enter life crippled or lame, than to
have two hands or two feet and be castinto the eternal fire. 9 "If your eye
causes youto stumble, pluck it out and throw it from you. It is better for you
to enter life with one eye, than to have two eyes and be castinto the fiery hell.
Matthew 24:10 "At that time many will fall awayand will betray one another
and hate one another.
Matthew 26:31 Then Jesus saidto them, "You will all fall awaybecause ofMe
this night, for it is written, 'I WILL STRIKE DOWN THE SHEPHERD, AND
THE SHEEP OF THE FLOCK SHALL BE SCATTERED.'
33 But Petersaid to Him, "Eventhough all may fall awaybecause ofYou, I
will never fall away."
MacArthur: Skandalizō (fall away)is the term from which scandalis derived
and has the literal meaning of setting a trap, snare, or stumbling block. In
Jesus’day the word most often was used metaphorically, as it always is in the
New Testament. Jesus predictedthat the disciples would soonconfront an
obstacle that would make them stumble and fall awayfrom their loyalty to
Him.

Mark 4:17 and they have no firm root in themselves, but are only temporary;
then, when affliction or persecutionarises because ofthe word, immediately
they fall away.
Wuest: The word “offended” is the translation of skandalizō, “to put a
stumbling block or impediment in the way upon which one may trip or fall.”
Thus, to be offended in someone is to find occasionof stumbling in him, to see
in another what one disapproves of and what hinders one from acknowledging
his authority. Here, those who are like seedsownon ground full of rocks, are
offended at the afflictions and persecutions in the sense that they find occasion
of stumbling in them since they disapprove of them. Wuest, K. S. (1997,
c1984). Wuest'swordstudies from the Greek New Testament: Forthe
English reader(Mk 4:16). Grand Rapids: Eerdmans.
Mark 6:3 "Is not this the carpenter, the son of Mary, and brother of James
and Josesand Judas and Simon? Are not His sisters here with us?" And they
took offense at Him.
Wuest: The word is skandalizō, “to put a stumbling block or impediment in
the wayupon which another may trip or fall, to cause a personto begin to
distrust one whom he ought to trust and obey”;in a passive sense,“to find
occasionofstumbling in a person, to be offended in a person, to see in another
what one disapproves of and what hinders one from acknowledging his
authority.” They could not explain Him, so they rejectedHim. The saddest
part of all was that His own brothers and sisters, sons anddaughters of Mary
and Joseph, disbelievedHis Messianicclaims. Theyhad lived in the same
home with Jesus for many years, and had been the recipients of the financial
support He brought in to the family coffers by His carpenterwork. His
singularly beautiful life had made no effective impression upon their dull, cold
hearts.

Mark 9:42 "Whoevercauses one ofthese little ones who believe to stumble, it
would be better for him if, with a heavy millstone hung around his neck, he
had been castinto the sea.
43 "If your hand causes youto stumble, cut it off; it is better for you to enter
life crippled, than, having your two hands, to go into hell, into the
unquenchable fire,
45 "If your foot causes youto stumble, cut it off; it is better for you to enter
life lame, than, having your two feet, to be castinto hell,
47 "If your eye causes you to stumble, throw it out; it is better for you to enter
the kingdom of God with one eye, than, having two eyes, to be castinto hell,
Mark 14:27 And Jesus said to them, "You will all fall away, because itis
written, 'I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP
SHALL BE SCATTERED.'
29 But Petersaid to Him, "Eventhough all may fall away, yet I will not."
Luke 7:23 "Blessedis he who does not take offense at Me."
Luke 17:2 "It would be better for him if a millstone were hung around his
neck and he were thrown into the sea, than that he would cause one of these
little ones to stumble.

John 6:61 But Jesus, consciousthat His disciples grumbled at this, said to
them, "Does this cause you to stumble?
MacArthur: Stumble translates a form of the verb skandalizō, whichcan
mean either “to take offense” (e.g., Matt. 13:57;15:12)or “to give up
believing” (e.g., 13:21;24:10). Both meanings are appropriate here; the false
disciples took offense at Jesus’teaching, and that causedthem to abandon
their superficial faith in Him.
John 16:1 "These things I have spokento you so that you may be kept from
stumbling.
MacArthur: Stumbling translates a form of the verb skandalizō;the related
noun literally refers to the bait stick in a trap. The term here refers
figuratively to the disciples’being caught off guard like an animal ensnaredin
a trap. Had Jesus not warned them of the persecutionthey would inevitably
face, the disciples might have become shockedand disillusioned so that their
faith might have faltered.
1 Corinthians 8:13 Therefore, if food causes my brother to stumble, I will
never eat meat again, so that I will not cause my brother to stumble.
2 Corinthians 11:29 Who is weak without my being weak? Who is led into sin
without my intense concern?
William Barclayadds this comment on the root noun skandalon(see word
study)…

"The word he uses for a stumbling-block is … skandalon… a form of the
word skandalethron… the bait-stick in a trap. It was the stick or arm on
which the bait was fixed and which operatedthe trap to catchthe animal
lured to its own destruction. So the word came to mean anything which causes
a man’s destruction. Behind it there are two pictures. First, there is the
picture of a hidden stone in a path againstwhich a man may stumble, or of a
cord stretchedacross a path, deliberately put there to make a man trip.
Second, there is the picture of a pit dug in the ground and deceptively covered
over with a thin layer of branches or of turf, and so arranged that, when the
unwary traveler sets his foot on it, he is immediately thrown into the pit. The
skandalon, the stumbling-block is something which trips a man up, something
which sends him crashing to destruction, something which lures him to his
own ruin… ANYTHING which helps to seduce us to sin is to be ruthlessly
rooted out of life. If there is a habit which canbe seductionto evil, if there is
an associationwhich canbe the cause of wrongdoing, if there is a pleasure
which could turn out to be our ruin, then that thing must be surgically excised
from our life." (Col 3:5, Heb 12:1 "the sin") Coming as it does immediately
after the passagewhichdeals with forbidden thoughts and desires, this
passagecompels us to ask:How shall we free ourselves from these unclean
desires and defiling thoughts? It is the factof experience that thoughts and
pictures come unbidden into our minds, and it is the hardest thing on earth to
shut the door to them. There is one way in which these forbidden thoughts
and desires cannotbe dealt with—and that is to sit down and to say, I will not
think of these things (cp Col2:23). The more we say, I will not think of such
and such a thing, the more our thoughts are in fact concentratedon it.
The outstanding example in history of the wrong way to deal with such
thoughts and desires was the hermits and the monks in the desertin the time
of the early Church. They were men who wished to free themselves from all
earthly things, and especiallyofthe desires of the body. To do so they went
awayinto the Egyptian desertwith the idea of living alone and thinking of
nothing but God. The most famous of them all was SaintAnthony. He lived
the hermit’s life; he fasted;he did without sleep; he tortured his body. For 35

years he lived in the desert, and these 35 years were a non-stop battle, without
respite, with his temptations. The story is told in his biography.
“Firstof all the devil tried to lead him awayfrom discipline, whispering to
him the remembrance of his wealth, cares for his sister, claims of kindred,
love of money, love of glory, the various pleasures ofthe table, and the other
relaxations of life, and, at last, the difficulty of virtue and the labor of it. The
one would suggestfoul thoughts, and the other counter them with prayers; the
one fire him with lust, the other, as one who seemedto blush, fortify his body
with prayers, faith and fasting. The devil one night even took upon him the
shape of a woman, and imitated all her acts simply to beguile Anthony.”
So for thirty-five years the struggle went on. (Daily Study Bible - online)
(Bolding added)
SPIRIT ENABLED
SELF DENIAL
Tearout and throw are both in the aorist imperative, a command from our
Lord and Mastercalling for urgent action. Do this now! It is critically
important! Don't hesitate or delay! Dealdrasticallywith anything that
predisposes you to sin! We must quickly and ruthlessly dealwith ourselves
and not encourage the imagination to “feedon” the inward lustful fantasies,
the inner desires that can quickly lead to the destructive sin of physical
adultery. And remember that every commandment comes "pre-packaged"
with God's enablement! Beware oftrying to tear out and throw IN YOUR
OWN STRENGTH!This is calledlegalismand it is a road that leads to
repeatedfrustration and failure. The only way to kill sin before it kills you is
by relying on God's provision -- the indwelling Holy Spirit. He Alone cangive
us the desire and power (Php 2:13NLT-note)to kill sin (Ro 8:13-note).

Even simple logic says that what Jesus is commanding is not a literal action.
Why? Would the loss of one eye or one hand prevent lustful look or thought
via the other hand or eye? Of course, not, because the problem is not the eye
or the hand. They are morally neutral instruments.
As Paul writes to the Romans
Therefore do not let sin reign (command to stopa practice already occurring
= present imperative with a negative - See discussionofcommands and need
for the Spirit) in your mortal body that you should obey its lusts, and do not
go on presenting (stop an actionwhich is already occurring)the members of
your body (eyes, hands, ears, etc)to (the) sin (refers to the old sin nature still
latent in believers)as instruments of unrighteousness;but present (aorist
imperative enabled by the Spirit) yourselves to God as those alive from the
dead, and your members as instruments of righteousness to God. For (term of
explanation - What's Paul explaining?) sin shall not be master over you, for
you are not under (if you are "under" something, you are "under it's power)
law, but under grace. (see notes Romans 6:12;6:13; 6:14)
Petergives similar advises…
Beloved, I urge you as aliens and strangers to abstain (continually hold
yourself awayfrom enabled by the Spirit = present tense, middle voice)from
fleshly lusts, which wage war(present tense = continually carry on a military
campaign, not just one skirmish but fleshly lusts are personified as a rebel
commander carrying out a long-term guerilla campaign with the intend to
capture, enslave and destroy) againstthe soul. (see notes 1 Peter2:11)

Tasker-"Jesus is expressing in metaphoricallanguage the all-important truth
that a limited but morally healthy life is better than a wider life which is
morally depraved.” (The GospelAccording to St Matthew)
Commenting on 1 Peter2:11 John MacArthur writes that "because oursouls
are savedand because we've receiveda new heart and because we've been
washedand because we've beenregenerated, there is a newness in us, but as
we have noted in the past, it is incarcerated in our unredeemed human flesh.
That's why we have a spiritual battle because the new man in us is battling the
flesh. And the flesh is where lust comes from. And so we are calledto, literally
the Greek wordis, "hold oneselfawayfrom fleshly lusts." Boy, that is tough.
That is tough enoughbecause the fleshly lusts are in us, it is especiallytough
in our societybecause we live in a pornographic society. And in a
pornographic societyour fleshly lusts are fed constantlyby the visual images
of pornography and the verbal expressions ofpornography that are all
around us all the time. And so for us this is a greatchallenge for the Holy
Spirit in us to give us victory." MacArthur continues in the note (highlight
"aliens" for note)."
Statistic:Moral Movies
• Percentageof35-to 64-year-olds who sayit is "very or somewhat
important" that movies they see reflecttheir moral and ethicalvalues: 69
• ...ofthose 18-35:about 58 —Gallup Poll
Blind Eyes - A blind man was once askedif he had no desire that his sight
should be restoredto him; he answeredboldly, "No;because Jesus says,'If
thine eye offend thee, pluck it out.' God probably saw that mine eyes would
offend me, so as to endanger my soul, and so He has prevented this great evil,
by plucking them out Himself; and I thank Him for it."

Cheap grace is the grace we bestow on ourselves. Cheapgrace is the
preaching of forgiveness without requiring repentance, baptism without
church discipline, communion without confession. Cheapgrace is grace
without discipleship, grace without the cross, grace withoutJesus Christ,
living and incarnate. Costly grace...is the kingly rule of Christ, for whose sake
a man will pluck out the eye which causes him to stumble, it is the call of Jesus
Christ at which the disciple leaves his nets and follows him. —Dietrich
Bonhoeffer
It is greaterwork to resist vices and passions than to sweatin physical toil. He
who does not overcome small faults (Ed: But even these "small" ones enabled
by the indwelling Spirit!), shall fall little by little into greaterones. THOMAS
À KEMPIS
Victor Kuligin - Sexual sins are sadly common in the body of Christ. While we
rarely revel in them like the immoral brother in Corinth did (1 Cor. 5:1-13),
they are present. In a societythat saturates us with sexual images, too many
believers have fallen prey to this effective tactic of Satan. There are few drives
of human nature more powerful than the sexual drive. Unfortunately, with the
growth of technologyhas come the greaterability to slake the thirst of this
beastthan ever before. The lust of the eyes canbe satisfiedvia rented videos,
pornographic software and magazines that seemubiquitous, and now most
effectively by means of the Internet. In the past, virtually all ways of meeting
the urges of this monster involved looking someone else in the eye, either when
buying a magazine over the counteror in renting a video. Forsome people,
getting over the hurdle of that embarrassmentwas enoughto keepthem from
the sin. But today a personcan sit in the privacy of his or her own home and
indulge in these “pleasures” withoutever having to accountto anyone else.
The insidious lie in this is that we canfool ourselves into believing that no one
is getting hurt; but we forgetPaul’s injunction concerning sexualsin: “All
other sins a man commits are outside his body, but he who sins sexually sins
againsthis own body” (1 Cor. 6:18b). We primarily destroyourselves

wheneverwe sin sexually!!! When Jesus said in the Sermon on the Mount that
we must pluck out our eye if it causes us to sin, it was no mistake that this
command followedhis comments on adultery. In fact, if we recognize the
progressionin that teaching, Jesus notedthat adultery starts in the heart, but
can rapidly move to the eyes and then the hands. This provides us with
valuable insight into how to fight and conquer this beast.
In chapter 1, I noted that material poverty is a means to spiritual poverty.
Specifically, if we can curb our natural urge for food via the exercise of
fasting, we canlearn to better control other natural impulses. In chapter 3, we
lookedat areas ofcommitment, one involving the mind. What we dwell upon
in our minds will ultimately bear fruit in our actions. Forexample, too many
people believe the lie that they can look at pornography, and it will end there.
It will not lead to greaterevils. But what addict of pornography can honestly
say his addiction did not first begin with a small, seeminglyharmless glance?
We foolishly believe that we canopen the door for Satanjust a crack, andit
will remain there, but Satanwill certainly not be satisfiedwith standing out in
the hallwaypeeking in. He will only be content when he is fully standing in the
room with us. Not only is this spiritually foolish reasoning, but it does not even
stand up to worldly wisdom. It is clearthat people who were promiscuous
before marriage have a much higher chance of becoming adulterers than
those who remained chaste before marriage. Rarely does Satanhit us squarely
betweenthe eyes with the grossestofsins. He prefers to tempt us in more
subtle ways, and before we know it, we have done things we would never have
dreamt of doing a short time earlier. What do we allow our eyes to dwell
upon? If I see a pretty womanwalking down the street, my eyes might
naturally gaze for a moment at her. If my gaze ends there, then I have not
sinned. But if I decide to take a further, longer look to absorball the details,
and further, if I begin to dwell on those details in my mind and allow myself to
dream unmentionable thoughts, I have committed adultery in my heart. Once
I allow such things to enter my heart, it may be a short time before they seep
into my mind on a regular basis. Once my mind has become corrupted, my
actions will soonfollow. Forevil thoughts will hold swayin us just so long as
they are hidden in the heart. John Cassian(360-435)

David Robinson, the MVP basketballcenterwho played over a decade for the
San Antonio Spurs, setan example in this regardthat other Christians should
note. Wheneverthe scantily-cladcheerleaders forthe Spurs came onto the
court to dance, Robinson stareddown at his feet. He said he did this for two
reasons:to honor and respecthis wife and to guard himself from temptation.
This is wisdom we should all take to heart. Let us not also make the mistake of
thinking that sexualsin only involves raw lust. In many instances, the driving
force of sexual sin is not lust but pride. We are flattered that others find us
attractive, and often we can allow this to go to our heads. Everyone enjoys
adulation, especiallyif it involves how we look. The woman who feels
neglectedby her husband, or the man who has reachedan age where
attracting younger womenmeans he still has “it,” can be driven more by ego
than lust. We must crucify the sexual self. We must make our bodies our
slaves, not allow them to enslave us with their passions and urges. Such
crucifixion begins with our eyes, just as much temptation does. Strictself-
control in what we allow ourselves to look at will go a long way in guarding us
from sexual sin. (From Ten Things I Wish Jesus NeverSaid – Victor Kuligin)
RelatedResource:
Luke 14:28 Commentary
What makes sexonline far more compelling than any shrink-wrapped smut
[is] instant gratificationin endless variety—you never get to the end of the
magazine and have to start looking at the same pictures again. With old porn,
once you view it, you've consumed it. You've chewedthe flavor out of the
gum. This can't be done on the Net. The gum never runs out of flavor. A new
piece of flesh waits behind every old one, and expectationbids you to go
further. Much further. Because as long as there's more to come, you'll keep
looking. This is all so new. No stimulus like this ever existedbefore. —Greg
Gutfield,

In his provocative book, Reclaiming Surrendered Ground, author and biblical
counselorJim Logan debunks the myth that ""private"" sexualhabits such
as pornography are basically harmless because no one else is involved. Many
men who use pornography buy into this false and dangerous argument. Logan
cites Scripture and examples from his counseling ministry which show that
practicing sexuallust leads to spiritual bondage which canhave devastating
effects on a person's marriage and family relationships.
An Illustration that Warrants a Caveat - "Suppose that on a solo outing you
setup camp. Exploring the surrounding area, you stumble onto a deep pit. At
the bottom, lying half dead, is a huge black bear, too weak to even lift his
head. His sad look says, "Please,getme something to drink." Feeling sorry,
you run to your campsite and geta bucket of waterand a rope. You gently
lowerthe bucketwhere the bear can drink from it. The next morning,
checking on your wild friend, you find him standing but still very weak. So
you run back to the campsite, fetch some food and lowerit to him. That night
you hear noises outside your tent. The next morning you discoverthat all your
food has been eaten. You immediately check onthe pit and find it empty. That
night, under coverof darkness, the bear you fed comes back—anddevours
you. What is the moral? The only way to control our flesh, especiallyin the
area of sexual addiction, is to starve it to death. Eachtime we feed it with
lustful thoughts or pornographic images we strengthenit, making it that
much more difficult to resistthe next time." (6000 Plus Illustrations - Jeff
Carroll)
Editorial Caveat-While there is certainly some truth in this illustration,
ultimately it's solution is in error and serious error at that. The statement
"The only way to control our flesh, especiallyin the area of sexualaddiction,
is to starve it to death" is the problem. Why? Becausethe only way to
"controlour flesh" is for the Spirit to enable us to do so (cp Gal 5:23-note
which describes the supernatural fruit of self-control). Yes, we are still

responsible for not clicking the mouse to a seductive webpage, but ultimately
it is the Spirit Who gives us the desire and the powerto not carry out the lust
of the flesh - see Gal5:16-note which clearlyshows the way to absolutely not
carry out the desire of the flesh is to "walk by the Spirit!" Note Paul's
emphasis is first on the Holy Spirit! Do not invert the order! Not clicking that
mouse to some forbidden site is NOT walking by the Spirit, but it is
ENABLED by walking by the Spirit. Do you see the criticaldistinction? There
is huge difference in the emphasis. If we focus on "starve it to death" we focus
on OUR innate, intrinsic selfwill-power. Listen, you might experience a
modicum of success fora day or a week ora month, but the only way to
experience realsuccess (aka"victory" oversin that so easilyentangles you) is
by learning daily to castoff self-reliance and instead to rely wholly upon the
Holy Spirit. This is not the same as the erroneous teaching "Let go and let
God!" That is not Scripturally sound. It is more accurate to say "Let God and
let's go." It is a "dual effort" in one sense (but even that is not totally accurate
because left to ourselves we would never continually initiate the effort if the
Spirit did not give us the desire to do so! In short, fallen flesh will never cast
out flesh!). So be careful when someone tells you that you have two dogs in
you and the one who dominates is the one you feed. It sounds reasonable but it
is not entirely Biblical.
FOR IT IS BETTER FOR YOU TO LOSE ONE OF THE PARTS OF YOUR
BODY, THAN FOR YOUR WHOLE BODY TO BE THROWN INTO
HELL: sumpherei (3SPAI) gar soi ina apoletai(3SAMS)en ton melon sou kai
me olonto soma soublethe (3SAPS)eis geennan
Mt 16:26;Proverbs 5:8, 9, 10, 11, 12, 13, 14; Mark 8:36; Luke 9:24,25
Matthew 5 Resources - Multiple Sermons and Commentaries
MacArthur

MacArthur
Matthew 5:29-30:Man's BiggestProblem- Study Guide - dropdown - John
MacArthur
Matthew 5:29-30:Man's BiggestProblem- John MacArthur
For - Always pause and ponder this important term of explanation - it will
usually force you to re-read the previous section.
The Puritan William Gurnall asked"Whatlust is so sweetorprofitable that is
worth burning in hell for?"
RelatedResource:
Study on Eternal Punishmen
Hell (Gehenna) (1067)(geenna from Hebrew gay = valley + Hinnom = a deep
narrow ravine south of Jerusalemonce associatedwith the pagan god Moloch
and his disgusting rite of infant sacrifices [cpmodern practice of abortion!], 2
Kings 23:10; 2 Chr 28:3; 33:6; Jer 7:31, 19:5-6, 32:35; Ezekiel16:20;23:37
clearly prohibited by God in Lev 18:21, 20:2-5)is literally the valley of
Hinnom, the valley where the filth and dead animals of the city were castout
and burned and where there were trash fires and perpetually burning
rubbish, all a fit symbol of the future home of all unrepentant, unregenerate
wickedmen and women. It was a foul, forbidding place where the fire, smoke,
and stenchnever ceased. It is thus fitting that gehenna is where sin and
unrepentant sinners will one day find it's "resting place".

Goodmen avoid sin from the love of virtue (2 Co 5:9-note, Gal 1:10-note, cp 1
Pe 1:17-note). See Thomas Chalmers'powerful and practicalmessageon how
we are to "be killing sin or it will be killing" us (John Owen) "Expulsive
Powerof a New Affection"
Saying YES to God means saying NO to things that offend His holiness.—A.
MorganDerham
Wickedmen avoid sin from a fearof punishment.
Although I am taking Edmund Burke's famous saying completely out of
context, the principle is "spot on" - “The only thing necessaryforthe triumph
of evil is for goodmen to do nothing.” In other words, our natural (in Adam)
tendency is to gravitate toward fleshly indulgence and if we do nothing evil
will triumph. We must daily seek the filling of the empowering Spirit, so that
He enables us to control our eyes and our hands and in this way "good"
(God's Spirit) will triumph over evil ("deeds of the flesh"). As Paul said "if by
the Spirit (God's provision) you are putting to death (My responsibility- see
100/100)the deeds of the body, you will live." (Romans 8:13-note)
It is said (although not every historical recordconcurs)that the Early Church
Father, Origen, took this command literally and had himself castrated.
Whether true or not, clearlythat is not what Jesus is calling for! The trouble
with a literal interpretation is that it does not go far enough! Even if you did
cut off your hand or gouge out your eye, you could still sin with your other
hand or eye. When all those are gone, you canstill sin in your mind! Paul
spoke to this principle in his warning to the saints at Colossae(warning
againstmen who were saying you self-abasementwas a wayto achieve
holiness)

These (referring to Col 2:21, 22-note)are matters which have, to be sure, the
appearance ofwisdom in self-made religion and self-abasementand severe
treatment of the body, but are of (absolutely) no value againstfleshly
indulgence (satisfying one's desires!). (Colossians 2:23-note)
Comment: Too often chapter breaks give the misleading sense that the writer
is changing subjects, so in the present context, do not miss Paul's solution to
conquering "fleshly indulgence" -- first, notice that he is saying these fleshly
activities cannot control fleshly desires, but he goes on to say that there is a
way and that way is by fixing our eyes on Jesus (Col3:1-note, Col 3:2-note)
(See discussionof "VerticalVision"). It is the same principle of Chalmer's
sermon above. Kill the bad by focusing on the good(but even that being
enabled by the Holy Spirit, not fleshly will-power!) (See "Paradoxical
Principle of 100%Dependent and 100% Responsible" -100/100).
Remember the axiomatic truth....
Sow a thought and reap an act.
Sow an act and reap a habit.
Sow a habit and reap a character.
Sow a characterand reap a destiny.
Message? Takethose thoughts captive to the obedience of Christ your Lord
(cp 2 Cor10:5)
In his excellenttract Thoughts for Young Men, the pithy evangelicalwriter, J
C Ryle (1816-1900- read a short biography) has the following "thoughts"
relative to Jesus'warning about what we look at…

Another danger to young men is the LOVE OF PLEASURE.
Youth is the time when our passions are strongest--andlike unruly children,
cry most loudly for indulgence. Youth is the time when we have generallyour
most health and strength: death seems far away, and to enjoy ourselves in this
life seems to be everything. Youth is the time when most people have few
earthly cares oranxieties to take up their attention. And all these things help
to make young men think of nothing except pleasure.
"I serve lusts and pleasures:" that is the true answermany a young man
should give, if asked, "Whose Servantare you?"
Young men, time would not permit me to tell you all the fruits this love of
pleasure produces, and all the ways in which it may do you harm. Why should
I speak ofcarousing, partying, drinking, gambling, movie-going, dancing, and
the like? There are few to be found who don't know something of these things
by bitter experience. And these are only instances. All things that give a
feeling of excitement for the time--all things that drown thought, and keepthe
mind in a constant whirl--all things that please the senses anddelight the
flesh--these are the sort of things that have mighty power at your time of life,
and they owe their powerto the love of pleasure. Be on your guard. Do not be
like those of whom Paul speaks, "Lovers ofpleasure rather than lovers of
God" (see note 2 Timothy 3:4).
Remember what I say: if you would cling to earthly pleasures--these are the
things which murder souls. There is no surer wayto geta searedconscience
and a hard heart towards the things of God, than to give way to the desires of
the flesh and mind. It seems like nothing at first, but it tells in the long run.

Considerwhat Peter says:
Abstain from sinful desires, which war againstyour soul(see note 1 Peter
2:11)
They destroy the soul's peace, break downits strength, lead it into captivity,
and make it a slave.
Considerwhat Paul says:
Put to death, (aoristimperative = command to carry this out now! conveys a
sense ofurgency!) therefore, whateverbelongs to your earthly nature: sexual
immorality, impurity, lust, evil desires and greed" (see note Colossians3:5)
Those who belong to Christ Jesus have crucified the sinful nature with its
passions and desires (see note Galatians 5:24).
Once the body was a perfecthome for a soul--now it is all corrupt and
disordered, and needs constantwatching. It is a burden to the soul--not a
helper; a hindrance--not an assistance. Itmay become a useful servant, but it
is always a bad master.
Consider, again, the words of Paul:

Clothe (aoristimperative = command to carry this out now! conveys a sense of
urgency!) yourselves with the Lord Jesus Christ, and do not think (present
imperative + negative = stop doing this!) about how to gratify the desires of
the sinful nature" (see note Romans 13:14)
"These,"says Leighton, "are the words, the very reading of which gave
Augustine a greatconvictionof heart, causing an immoral young man to be
turned into a faithful servant of Jesus Christ."
Young men, I wish this might be the case with all of you.
Remember, again, if you cling to earthly pleasures, they will all be
unsatisfying, empty, and pointless. Like the locusts of the vision in Revelation,
they seemto have crowns on their heads: but like the same locusts, you will
find they have stings--realstings--in their tails. All that glitters is not gold. All
that tastes sweetis not good. All that pleases fora while is not real pleasure.
Go and take your fill of earthly pleasures if you will--you will never find your
heart satisfiedwith them. There will always be a voice within, crying, like the
leechin Proverbs 30:15,
"Give! Give!"
There is an empty place there, which nothing but God can fill. You will find,
as Solomondid by experience, that earthly pleasures are but a meaningless
show--promising contentment but bringing a dissatisfactionof spirit--gold
plated caskets,exquisite to look at on the outside, but full of ashes and
corruption within. Be wise in your youth.

Write the word "poison" on all earthly pleasures. The most lawful of them
must be used in moderation. All of them are soul-destroying if you give them
your heart. Pleasure, must first have the guarantee that it is not sinful--then it
is to be enjoyed in moderation.
And I will not shrink from warning all young men to remember the seventh
commandment; to beware of adultery and sexual immorality, of all impurity
of every kind.
I fear that we don't very often speak on this part of God's law. But when I see
how prophets and Apostles have dealt with this subject, when I observe the
open way in which the Reformers of our own Church denounced it, when I see
the number of young men who walk in the wickedfootsteps ofReuben, and
Hophni, and Phinehas, and Amnon, I for one cannot, with a goodconscience,
hold my peace. The world becomes more wickedbecause ofour failure to
teachand preach on this commandment. For my own part, I feel it would be
false and unscriptural delicacy, in addressing men, not to speak of that which
is preeminently the "young man's sin."
The violation of the seventh commandment is the sin above all others, that, as
Hosea says,
"takes awaythe understanding" (Hosea 4:11).
It is the sin that leaves deeperscars upon the soul than any other sin that a
man can commit. It is a sin that destroys thousands of young men in every
age, and has even overthrown a few of the saints of God in the past. Samson
and David are fearful proofs. It is the sin that man dares to smile at, and

smoothes overusing the terms: thrills, love, uncontrollable passions, and
natural desires. But it is the sin that the devil rejoices over, for he is the
"uncleanspirit;" and it is the sin that God abhors, and declares He "will
judge" (see note Hebrews 13:4).
Young men, "Flee (presentimperative = command to keepon fleeing for we
never will outgrow the need to obey this important command) from sexual
immorality" (1Cor 6:18) if you love life.
Let no one deceive (presentimperative with a negative commands them to
stop an action already in progress orforbidding of a continuation of being
deceived)you with empty words, for because ofsuch things God's wrath
comes on those who are disobedient (Eph 5:6-note).
Flee from the opportunity of it--from the company of those who might draw
you into it--from the places where you might be tempted to do it. Readwhat
our Lord says about it in Matthew 5:28,
I tell you that anyone who looks ata woman lustfully has alreadycommitted
adultery with her in his heart.
Be like the holy servantJob:
I made a covenantwith my eyes not to look lustfully at a girl" (Job 31:1)
Flee from talking about it. It is one of the things that ought not even be hinted
about in conversation(Eph 5:12-note). You cannot even touch black grease

without getting your hands dirty (see powerful illustration of the life of the
ermine). Flee from the thoughts of it; resistthem, destroy them, pray against
them--make any sacrifice ratherthan give way to them. Imagination is the
hotbed where this sin is too often hatched. Guard your thoughts, and there
will be little fear about your actions.
Considerthe caution I have been giving. If you forgeteverything else, do not
let this be forgotten. (J. C. Ryle. Thoughts for Young Men)
Kill The Spider! - We sometimes have mixed feelings about our sins. We are
afraid of being hurt by them, and we want to be forgiven. But we aren't sure
we want to be rid of them right now.
A man told me he has a bad habit that is hindering his fellowship with God
and hurting his Christian testimony. He says he prays that Godwill forgive
him for his addiction—but he doesn't stop. He reminds me of the story about
the man who often went forward at the end of church services to kneeland
pray, "Lord, take the cobwebs out of my life." One Sunday morning his
pastor, tired of hearing the same old prayer, knelt beside him and cried out,
"Lord, kill the spider!"
Yes, sometimes it takes radicalactionto break a sinful habit. We need to do
more than ask God for cleansing eachtime we succumb to temptation. We
must take whateversteps are needed to getthe cobwebs out of our life. We
must confess our sin and determine to be done with it. Then we must feed our
mind with God's Word and do all we can to stay awayfrom the people and
places that tempt us to sin. That's what Christ meant when He said, "If your
right eye causes youto sin, pluck it out" (Matthew 5:29).

Kill the spider and you'll getrid of the cobwebs. —HV Lugt (Our Daily
Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
It's not enough to say to God,
"I'm sorry, I repent,"
And then go on from day to day
The way I always went. —Anon.
Admitting sin is no substitute for quitting sin.
Sinning In Moderation? - A magazine advertisement for the MTV specialThe
SevenDeadly Sins carried this line: "Lust: Where would we be without it?" A
popular radio and televisionpersonality said that greedcan be goodbecause it
makes capitalismwork well. An MTV commentatorsaid, "A little lust, pride,
sloth, and gluttony--in moderation--are fun, and that's what keeps your heart
beating."
Gluttony in moderation? That's doubletalk. How can we practice excess in
moderation? Moderationis a virtue, but it can never apply to an action that is
immoral.
There may be nothing wrong with eating some goodies,especiallythose
marked "lite," "cholesterolfree," or"low calorie." Butthere is no such thing
as "light lust" or "low-calorie greed." Lust, greed, or sin of any kind and in
any amount is always wrong.

Christians who are serious about pleasing the Lord will continually examine
and judge their inner thoughts and motives. They'll confess andrepent of
greedas a motive for making more and more money. And they'll work at
disciplining their thoughts and actions.
Enjoy a few "lite" desserts. But don't fall for the idea that a little sinning is all
right if done in moderation. --H V Lugt
O Lord, help us to recognize
When we begin to compromise;
And give us strength to follow through
With what we know is right and true. --Sper
Moderationin sin is no more possible
than moderation in death.
The cartoondepicted a frustrated father changing a flat tire in the rain. His
two children were peering out the carwindow. In response to their
complaining, he said, "Don'tyou understand? This is life. This is what's
happening. We can't switch to another channel!" Televisionand reality—does
the former distort the latter? After 10 years of research, media analyst
Kenneth Curtis measuredTV's impact on society. He concluded that the
omnipresent, flickering screenconstantlytries to tell us what behavior and
attitudes are desirable. He described the effectof TV as a subtle process that
has become a significant force in defining reality. If this is true, we had better
be careful about what we watch. The networks are not committed to
portraying Christian values. Many things that are presentedas acceptable are
in fact dangerous. Furthermore, watching TV makes us passive observers

rather than active participants in solving life's problems. The violence, sex,
and materialism on TV can make us insensitive to our calling as Christians to
be salt and light in a sinful world.
Only as we meditate on God's Word (Psalm 1:2) canwe have the right
perspective. To avoid a distorted view of life, we must allow God's truth to
define reality. —M R De Haan II
Our thoughts are shapedby what we see,
And thoughts affectour soul;
So if we'd profit from TV,
We must be in control. —DJD
The Bible is the best TV guide.
Matthew 5:29,30
The NecessityofMortifying Every Sin
Charles Simeon
MANY of the precepts of our holy religion are so strict, that persons
indisposed to obey them are ready to turn awayfrom them in despair,
exclaiming, “This is an hard saying; who can hear it?” But must we on that
accountkeepback the truth, or lowerthe commands of Godto the habits and
inclinations of men? Must we not rather “declare the whole counselof God,”
and enforce to the uttermost the authority of his word? Our blessedLord has
setus an example in this respect;an example which all his servants must
follow. He had declared, that an impure look was, in God’s estimation,

constructive adultery. To this it might be objected, that our constitution,
rather than our will, was chargeablewith this offence. But our Lord shuts out
at once all objections ofthis kind, by saying, that even a right eye or a right
hand must be parted with, rather than that we should suffer them to lead us
to the commissionof any sin; and that, if we refuse to sacrifice any thing for
his sake,eternalmisery will be our merited and inevitable portion.
In his words there are two things to be noticed:
I. The alternative proposed— It is here supposed, that we have, both within us
and without, many things which may operate as incitements to sin. And
experience proves that this is really the case:there is not a faculty of our
minds, or a member of our bodies, which may not become an occasionofevil;
nor is there any thing around us which may not administer fuel to the flames
of corruption that are within us. Beauty has a tendency to create unhallowed
desires;splendour, to call forth envy and ambition; and plenty, to promote
intemperance.
But our Lord sets before us an alternative, either to turn away from those
things which are occasions ofevil, or to suffer the displeasure of an angry God
in hell.
Now this is,
1. An only alternative—[Nothing leas will suffice on our part; nor will any
diminution of punishment be admitted on God’s part. It is to no purpose to
urge, that the evil disposition which we harbour is but small, or that it is in a
manner necessaryto our happiness: if it is as dear as a right eye, or as
necessaryas a right hand, it must be sacrificed. Noris there any intermediate

state, like that of purgatory, to which small offenders can be consigned. As
there is no medium betweenthe renunciation of sin and the allowance ofit, so
there is no middle state betweenheaven and hell. The alternative is clear,
definite, irreversible. You cannot be “Christ’s, unless you crucify the flesh,
with the affections and lusts.”
It is worthy of observation, that our Lord does not affirm that the retaining of
a right hand or eye will ensure eternal punishment; but he takes it for
granted; he considers it as an acknowledgedtruth: yea, even before the
resurrectionof the body had been fully revealed, he considers that also as
acknowledged;he takes for granted that the body, as well as the soul, shall be
a subject of happiness or misery in the eternal world; and he assumes this
truth as the ground of his argument. There can be no doubt therefore but that
“the whole body will be castinto hell,” if any one member of it be made an
instrument or occasionofsin.]
2. A desirable alternative—[It may seemstrange to represent such an
alternative as desirable: but it is really so:for a permission to harbour one
unmortified lust would be like a permission to drink so much poison, or to
retain one disorder preying upon our vitals. But this is not all. Sin, if allowed
any part in our affections, willstrive for mastery, and never cease, till it has
attained an undisputed dominion. It is a leprosy which will overspreadthe
whole man; “a cankerwhich will eat,” till it has consumed us utterly. Is it not
desirable then to have it altogethereradicated, andto be compelledto wage
incessantwaragainstit? Were there any other alternative allowedus, we
should want a sufficient stimulus to exertion: we should be apt to side with the
traitor, and, for the sake ofpresent ease orgratification, to neglectour true
interests. But, when there is no other choice given us, but either to mortify
every sinful propensity, or to suffer eternalmisery in hell, we are constrained
to gird ourselves to the battle, and to “fight without intermission the good
fight of faith.”]

3. A necessaryalternative—[This alternative is no arbitrary imposition to
which we are subjected without necessity:it arises out of the very nature of
things. God himself could not alter it consistentlywith his own perfections:he
could no more give license to his creatures to harbour sin, or decline
punishing it if harboured, than he could ceaseto be holy, or to have a due
respectfor the honour of his law. But supposing he were to cancelthis
alternative, and to admit to the regions of bliss a personwho retained one
bosom lust, it would be of no avail; for heaven to such a person would not be
heaven. Place a man here at a royal banquet; set before him every thing that
can please the appetite; let him hear the sweetestmelodythat ever charmed
the ear;let all around him be as full of happiness as their hearts canhold;
what enjoyment of it would he have, whilst “a thorn was in his eye?” We do
not hesitate to say, that darkness and solitude would to him be far preferable
to all this gaiety and splendour. And preciselythus would it be to one who
should be admitted into heaven, whilst one unmortified sin was yet rankling in
his bosom.]
What to do under such circumstances we learn from,
II. The advice given—The advice is simply this, To mortify sin without
reserve—[Itis here allowed, that the mortification of sin is a difficult and
painful work, like the destruction of an eye, or the excisionof a hand. But still
it must be done. Of course, the language of our text is not to be takenliterally:
the maiming of the body, though it might incapacitate thatindividual member
for the commissionof sin, would effectnothing towards the eradicating of sin
from the heart. We must understand the text as referring to the dispositions of
the mind, and to the things which cull forth those dispositions into exercise.
Do our connexions draw us aside from the path of duty? Are we beguiled by
their example, or intimidated by their authority? We must learn to withstand
their influence, and to submit either to their hatred or contempt, rather than
be betrayed by them into any thing that is displeasing to God. Doubtless, we
should do every thing in our power to conciliate them; but if nothing but a

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