Matthew 5:30

"Why then doth He not discourse with them also?" it may be said. "Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind." Wherefore also He subjoins, "If thy right eye offend thee, pluck it out, and cast it from thee." Thus, lest thou shouldest say, "But what if she be akin to me? what if in any other way she belong to me?" therefore He hath given these injunctions; not discoursing about our limbs;-far from it,-for nowhere doth He say that our flesh is to be blamed for things, but everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for instance, we being wholly turned elsewhere, our eye sees not those who are present. So that the matter does not entirely depend upon its working. Again, had He been speaking of members of the body, He would not have said it of one eye, nor of the right eye only, but of both. For he who is offended by his right eye, most evidently will incur the same evil by his left also. Why then did He mention the right eye, and add the hand? To show thee that not of limbs is He speaking, but of them who are near unto us. […]

In this connection, I can think of no more fitting example than that of a dearly beloved friend, for that which we ardently love is certainly that which we may rightly call a member. And we may rightly call this member a counselor, for he is, as it were, an eye that shows the way, and because he is on the right side, we may rightly call him a counselor in divine matters. In this way, a friend on the left side is indeed a counselor, but a counselor in earthly matters, which pertain to the needs of the body. However, it would be superfluous to talk about him insofar as he may be an occasion of sin, since not even the friend on the right side is to be spared. But a counselor in divine matters is actually a stumbling block if, under the guise of religion and doctrine, he is trying to lead us into some pernicious belief. Let the right hand therefore be understood as a beloved helper and minister in divine works. For, just as contemplation is properly represented by the word eye, so action is rightly represented by the word hand. In this way, the left hand signifies the works that are necessary for this life and body.

(Serm. in Mont. i. 13.) As the eye denotes contemplation, so the hand aptly denotes action. By the eye we must understand our most cherished friend, as they are wont to say who would express ardent affection, 'I love him as my own eye.' And a friend too who gives counsel, as the eye shows us our way. The right eye, perhaps, only means to express a higher degree of affection, for it is the one which men most fear to lose. Or, by the right eye may be understood one who counsels us in heavenly matters, and by the left one who counsels in earthly matters. And this will be the sense; Whatever that is which you love as you would your own right eye, if it offend you, that is, if it be an hindrance to your true happiness, cut it off and cast it from you. For if the right eye was not to be spared, it was superfluous to speak of the left. The right hand also is to be taken of a beloved assistant in divine actions, the left hand in earthly actions.

(non occ.) Because we ought not only to avoid actual sin, but even put away every occasion of sin, therefore having taught that adultery is to be avoided not in deed only, but in heart, He next teaches us to cut off the occasions of sin. (ord.) Or; the right eye is the contemplative life which offends by being the cause of indolence or self-conceit, or in our weakness that we are not able to support it unmixed. The right hand is good works, or the active life, which offends us when we are ensnared by society and the business of life. If then any one is unable to sustain the contemplative life, let him not slothfully rest from all action; or on the other hand while he is taken up with action, dry up the fountain of sweet contemplation.

And if thy right eye causeth thee to sin, pluck it out and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into gehenna. And if thy right …

And if thy right hand offend thee - The right hand is selected for the same reason as the right eye, because it is one of the most important members of the human body. The idea is, that the dearest earthly 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-government should be maintained at any sacrifice, rather than that we should suffer the mind to be polluted by unholy thoughts and impure desires.

And if thy right hand--the organ of action, to which the eye excites. offend thee, cut it off, and cast it from thee; for it is profitable, &c.--See on Mt 5:29.

These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”

These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”He teaches us that his Gospel magnifies the Law, and exalts its authority: he shows us that the Law, as expounded by him, was a far more spiritual and heart-searching rule than most of the Jews supposed; and he proves this by selecting three commandments out of the ten as examples of what he means. He expounds the sixth commandment. Many thought that they kept this part of God’s law so long as they did not commit actual murder. The Lord Jesus shows that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life, and yet be guilty of breaking the sixth commandment! He expounds the seventh commandment. Many supposed that they kept this part of God’s law if they did not actually commit adultery. The Lord Jesus teaches that we may break it in our thoughts, hearts and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin! He expounds the third commandment. Many fancied that they kept this part of God’s law so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God’s name is not brought forward—all calling upon God to witness, excepting on the most solemn occasions—is a great sin. Now all this is very instructive. It ought to raise very serious reflections in our minds: it calls us loudly to use great searching of heart.

And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in …