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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 5:27–32. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.
I.The command is here laid down (Mat 5:27), Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it (Psa 66:18), and therefore they thought it enough to be able to say that they were no adulterers, Luk 18:11.
II.It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.
1.We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man's wife, as some would have it, but any woman), to lust after her, has committed adultery with her in his heart, Mat 5:28. This command forbids not only the acts of fornication and adultery, but,
(1.)All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving (Jam 1:15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself. Adultera mens est - The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what is says.
(2.)All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress (Gen 39:7), Samson (Jdg 16:1), David, Sa2 11:2. We read the eyes full of adultery, that cannot cease from sin, Pe2 2:14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job 31:1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, Mat 5:8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that painted her face and tired her head, and looked out at the window) are no less guilty. Men sin, but devils tempt to sin.
2.That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, Mat 5:29, Mat 5:30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; "It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object." Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.
(1.)It is a severe operation that is here prescribed for the preventing of these fleshly lusts. If thy right eye offend thee, or cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects; if thy right hand offend thee, or cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to pluck out the eye, and cut off the hand, though the right eye, and right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm's way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to walk in the Spirit, as that we may not fulfil the lusts of the flesh; and this will be as effectual as cutting off a right hand or pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man.
(2.)It is a startling argument that is made use of to enforce this prescription (Mat 5:29), and it is repeated in the same words (Mat 5:30), because we are loth to hear such rough things; Isa 30:10. It is profitable for thee that one of thy members should perish, though it be an eye or a hand, which can be worse spared, and not that thy whole body should be cast into hell. Note,
[1.]It is not unbecoming a minister of the gospel to preach of hell and damnation; nay, he must do it, for Christ himself did it; and we are unfaithful to our trust, if we give not warning of the wrath to come.
[2.]There are some sins from which we need to be saved with fear, particularly fleshly lusts, which are such natural brute beasts as cannot be checked, but by being frightened; cannot be kept from a forbidden tree, but by cherubim, with a flaming sword.
[3.]When we are tempted to think it hard to deny ourselves, and to crucify fleshly lusts, we ought to consider how much harder it will be to lie for ever in the lake that burns with fire and brimstone; those do not know or do not believe what hell is, that will rather venture their eternal ruin in those flames, than deny themselves the gratification of a base and brutish lust.
[4.]In hell there will be torments for the body; the whole body will be cast into hell, and there will be torment in every part of it; so that if we have a care of our own bodies, we shall possess them in sanctification and honour, and not in the lusts of uncleanness.
[5.]Even those duties that are most unpleasant to flesh and blood, are profitable for us; and our Master requires nothing from us but what he knows to be for our advantage.
3.That men's divorcing of their wives upon dislike, or for any other cause except adultery, however tolerated and practised among the Jews, was a violation of the seventh commandment, as it opened a door to adultery, Mat 5:31, Mat 5:32. Here observe,
(1.)How the matter now stood with reference to divorce. It hath been said (he does not say as before, It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, Mat 19:7, but only a permission), "Whosoever shall put away his wife, let him give her a bill of divorce; let him not think to do it by word of mouth, when he is in a passion; but let him do it deliberately, by a legal instrument in writing, attested by witnesses; if he will dissolve the matrimonial bond, let him do it solemnly." Thus the law had prevented rash and hasty divorces; and perhaps at first, when writing was not so common among the Jews, that made divorces rare things; but in process of time it became very common, and this direction of how to do it, when there was just cause for it, was construed into a permission of it for any cause, Mat 19:3.
(2.)How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution: They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence, causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being partaker with adulterers Psa 50:18.
Historical interpretation
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Thus a more lofty step of innocence is appointed us, in that we are admonished to keep free, not only from sin ourselves, but from such as might touch as from without.
"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. Thus, "If," saith He, "thou so lovest any one, as though he were in stead of a right eye; if thou thinkest him so profitable to thee as to esteem him in the place of a hand, and he hurts thy soul; even these do thou cut off." And see the emphasis; for He saith not, "Withdraw from him," but to show the fullness of the separation, "pluck it out," saith He, "and cast it from thee."
Then, forasmuch as His injunction was sharp, He shows also the gain on either hand, both from the benefits and from the evils, continuing in the metaphor.
"For it is profitable for thee," saith He, "that one of thy members should perish, and not that thy whole body should be cast into hell."
For while he neither saves himself, nor fails to destroy thee too, what kindness is it for both to sink, whereas if they were separated, one at least might have been preserved?
But that thou mayest see yet more clearly the profit of this law; let us, if you please, try what hath been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and thou must either, keeping thine eye, be cast into a pit and perish, or plucking it out, preserve the rest of thy body; wouldest thou not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms thee by his friendship should continue incurable, his being thus cut off will both free thee from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for thy destruction along with his own evil deeds.
Seest thou how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses?
Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connexion with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number?
For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who hath uttered words beyond number about love, that in either way thou mightest learn His providence, and how from every source He seeks thy profit.
Therefore by the right eye and the right hand we must understand the love of brethren, husbands and wives, parents and kinsfolk; which if we find to hinder our view of the true light, we ought to sever from us.
Otherwise; As above He had placed lust in the looking on a woman, so now the thought and sense straying hither and thither He calls 'the eye.' By the right hand and the other parts of the body, He means the initial movements of desire and affection.
(Verse 29, 30.) And if your right eye causes you to stumble, pluck it out and throw it away. It is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one of your members than for your whole body to go into hell. For he had spoken earlier about a woman's desire, and now correctly referred to the wandering of thought and sense as an eye. On the right hand, as well as other parts of the body, the beginnings of the will and emotions are demonstrated: such as what we conceive in our minds, we accomplish in our actions. Therefore, we must be careful that what is best in us does not quickly turn into vice. For if the right eye and right hand cause stumbling, how much more those things that are on the left in us! For if the soul falters, how much more the body, which is inclined towards sin! Otherwise, in the right eye and in the right hand, the affections of brothers, wives, children, relatives, and close ones are shown, which if we see as an impediment to contemplate the true light, we must cut off such portions, so that while we desire to make others gain, we ourselves do not perish forever. Where is it said, concerning the high priest, whose soul is dedicated to the worship of God: 'He shall not defile himself for the dead among his people, except for his close relatives.' (Lev. 21:11), that is, he shall not experience any emotions except for those related to his dedication.
(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.
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.
But since He follows it up with a similar statement respecting the right hand, He compels us to inquire more carefully what He has spoken of as an eye. And as regards this inquiry, nothing occurs to me as a more suitable explanation than a greatly beloved friend: for this, certainly, is something which we may rightly call a member which we ardently love; and this friend a counsellor, for it is an eye, as it were, pointing out the road; and that in divine things, for it is the right eye: so that the left is indeed a beloved counsellor, but in earthly matters, pertaining to the necessities of the body; concerning which as a cause of stumbling it was superfluous to speak, inasmuch as not even the right was to be spared. Now, a counsellor in divine things is a cause of stumbling, if he endeavours to lead one into any dangerous heresy under the guise of religion and doctrine. Hence also let the right hand be taken in the sense of a beloved helper and assistant in divine works: for in like manner as contemplation is rightly understood as having its seat in the eye, so action in the right hand; so that the left hand may be understood in reference to works which are necessary for this life, and for the body.
But if according to that of the Prophet, there is no whole part in our body, (Ps. 38:3.) it is needful that we cut off every limb that we have that the punishment may be equal to the depravity of the flesh. Is it then possible to understand this of the bodily eye or hand? As the whole man when he is turned to God is dead to sin, so likewise the eye when it has ceased to look evil is cut off from sin. But this explanation will not suit the whole; for when He says, thy right eye offends thee, what does the left eye? Does it contradict the right eye, and it is preserved innocent?
Otherwise; Christ would have us careful not only of our own sin, but likewise that even they who pertain to us should keep themselves from evil. Have you any friend who looks to your matters as your own eye, or manages them as your own hand, if you know of any scandalous or base action that he has done, cast him from you, he is an offence; for we shall give account not only of our own sins, but also of such of those of our neighbours as it is in our power to hinder.
The eye of flesh is the mirror of the inward eye. The body also has its own sense, that is, the left eye, and its own appetite, that is, the left hand. But the parts of the soul are called right, for the soul was created both with free-will and under the law of righteousness, that it might both see and do rightly. But the members of the body being not with free-will, but under the law of sin, are called the left. Yet He does not bid us cut off the sense or appetite of the flesh; we may retain the desires of the flesh, and yet not do thereafter, but we cannot cut off the having the desires. But when we wilfully purpose and think of evil, then our right desires and right will offend us, and therefore He bids us cut them off. And these we can cut off, because our will is free. Or otherwise; Every thing, however good in itself that offends ourselves or others, we ought to cut off from us. For example, to visit a woman with religious purposes, this good intent towards her may be called a right eye, but if often visiting her I have fallen into the net of desire, or if any looking on are offended, then the right eye, that is, something in itself good, offends me. For the right eye is good intention, the right hand is good desire.
For as we are every one members one of another, it is better that we should be saved without some one of these members, than that we perish together with them. Or, it is better that we should be saved without one good purpose, or one good work, than that while we seek to perform all good works we perish together with all.
The reason why the right eye and the right hand are to be cast away is subjoined in that, For it is better, &c.
. When you hear "eye" and "hand" do not imagine that the Lord is speaking of parts of the body, for He would not in that case have specified "right eye" and "right hand." He is speaking instead of those who appear to be friends, but who are in fact harming us. Take, for example, a young man who has friends living in debauchery, and who is harmed by their bad influence. Cut these off from you, the Lord says, and perhaps you will also save them, when they come to their senses. And if you cannot save them, you will at least save yourself. But if you continue in your affection for them, both you and they will be destroyed.
(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.
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Summary
In Matthew 5:30, Jesus extends His teaching on the radical purity required of His followers, emphasizing that any part of one's life, even something as intimate and essential as a "right hand," must be ruthlessly severed if it causes spiritual stumbling. This hyperbolic instruction underscores the infinite value of spiritual integrity and eternal salvation over any earthly attachment or pleasure, highlighting the severe consequences of unaddressed sin.
Context
Literary Context
This verse is an immediate continuation of Jesus' teaching in Matthew 5:29 regarding the eye. Both verses employ vivid, hyperbolic language to stress the absolute necessity of radical action against anything that leads to sin. They fall within the broader discourse on adultery (beginning in Matthew 5:27), where Jesus redefines righteousness not merely as outward adherence to the Law, but as an internal purity of heart and thought. This section, part of the monumental Sermon on the Mount, consistently elevates the standard of God's Law beyond external performance to the deepest intentions of the heart, setting the stage for a righteousness that surpasses that of the scribes and Pharisees.
Historical & Cultural Context
The concept of "hell" (Greek: Gehenna) would have been particularly potent for Jesus' Jewish audience. Gehenna refers to the Valley of Hinnom, a literal valley outside Jerusalem that had a dark history as a place of child sacrifice (e.g., 2 Kings 23:10). By Jesus' time, it had become a refuse dump where fires constantly burned, symbolizing defilement, destruction, and divine judgment. This imagery provided a stark, tangible metaphor for eternal punishment. Furthermore, hyperbole, or intentional exaggeration for rhetorical effect, was a common teaching method in the ancient Near East, including among Jewish rabbis. Jesus' listeners would have understood that He was not advocating for literal self-mutilation, but rather for a spiritual and moral amputation of anything that jeopardizes one's eternal destiny.
Key Themes
The passage contributes to several overarching themes in the Sermon on the Mount and Jesus' teaching. First, it powerfully conveys the theme of Radical Self-Discipline, asserting that true discipleship demands uncompromising measures against sin, even if it means sacrificing what is deeply ingrained or seemingly beneficial. Second, it underscores the Priority of Spiritual Purity and Eternal Life, emphasizing that avoiding eternal judgment is paramount, far outweighing any earthly comfort, pleasure, or attachment. Third, it highlights the Seriousness of Sin, revealing that even internal desires or seemingly minor actions, if indulged, can lead to devastating eternal consequences. Finally, it reinforces Jesus' consistent call for Internal Righteousness, demonstrating that genuine transformation begins in the heart and mind, not merely with outward conformity, as seen throughout Matthew 5.
Exposition and Analysis
Key Word Analysis
This term means "to entrap, i.e. trip up (figuratively, stumble (transitively) or entice to sin, apostasy or displeasure)." In this context, it signifies anything that causes a spiritual stumbling block, leading one away from God's path into transgression. It highlights the active role of an external or internal factor in leading one to sin.
Meaning "to exscind; figuratively, to frustrate." This word emphasizes a decisive, forceful, and complete removal. It's not about merely reducing exposure or managing temptation, but about a radical, permanent severing of the source of sin, even if it feels like a painful amputation.
Of Hebrew origin, referring to the "valley of (the son of) Hinnom." Figuratively, it is "a name for the place (or state) of everlasting punishment." This term grounds Jesus' warning in a concrete, terrifying reality for His audience, representing the ultimate, eternal consequence of unrepentant sin.
Verse Breakdown
"And if thy right hand offend thee,"
This clause introduces the condition for the radical action. The "right hand" is a symbol of strength, capability, and action, representing a person's most effective means of interaction with the world. If this powerful and essential part of one's life becomes a source of temptation or leads one into sin (to "offend" or cause to stumble), then drastic measures are required.
"cut it off, and cast [it] from thee:"
This is the hyperbolic command, calling for an immediate, decisive, and complete separation from whatever causes spiritual harm. The imagery of "cutting off" and "casting away" conveys the urgency and finality of the necessary action, emphasizing that no attachment, however valuable it seems, should take precedence over spiritual purity.
"for it is profitable for thee that one of thy members should perish,"
This clause provides the rationale for the radical command. The term "profitable" (G4851, symphérō) highlights the immense spiritual advantage of sacrificing a part to save the whole. It is a pragmatic, yet profound, spiritual calculus: a temporary loss or pain is infinitely preferable to eternal destruction.
"and not [that] thy whole body should be cast into hell."
This final clause states the dire alternative and the ultimate consequence of failing to take radical action against sin. The "whole body" represents the entire person, and "hell" (Gehenna) signifies eternal judgment and separation from God. The contrast between the perishing of a single "member" and the casting of the "whole body" into hell underscores the infinite stakes involved.
Literary Devices
Jesus employs several powerful literary devices in this verse. The most prominent is Hyperbole, the deliberate exaggeration for emphasis. The command to "cut it off" is not meant to be taken literally, as Jesus is not advocating for self-mutilation. Instead, it dramatically underscores the extreme urgency and uncompromising nature of dealing with sin. Closely related is Symbolism, where the "right hand" symbolizes actions, sources of income, relationships, or any aspect of life that could lead to sin. The hand, being an instrument of action, represents the practical outworking of one's will. Furthermore, there is a stark Contrast presented between the "perishing" of one member and the casting of the "whole body" into hell, highlighting the dire consequences of inaction and the immense value of spiritual integrity.
Theological and Thematic Connections
Matthew 5:30 profoundly illustrates the biblical principle that sin is not to be trifled with, and its eternal consequences demand radical spiritual vigilance. It echoes the Old Testament's call for holiness and separation from defilement, but elevates it to an internal, heart-level purity. The verse emphasizes that true righteousness is not merely about avoiding outward acts of sin, but about ruthlessly excising the very desires, attachments, or influences that lead to sin. This teaching aligns with the broader New Testament emphasis on the seriousness of sin and the necessity of personal sanctification, where believers are called to actively "put to death" the deeds of the flesh, prioritizing their eternal destiny above all else.
Reflection and Application
Jesus' words in Matthew 5:30 serve as a piercing call to honest self-examination and uncompromising spiritual discipline for every follower of Christ. It challenges us to identify the "hands" and "eyes" in our lives – those relationships, habits, media consumption, aspirations, or even seemingly innocent activities – that consistently lead us into sin or compromise our spiritual walk. The application is not literal mutilation, but a spiritual amputation: a willingness to sever ties, set firm boundaries, or completely abstain from anything that acts as a stumbling block, no matter how cherished or convenient it may seem. This radical commitment flows from a deep understanding that the eternal well-being of our soul is infinitely more valuable than any temporary pleasure, comfort, or earthly gain. It requires a daily, Spirit-empowered vigilance to pursue holiness, recognizing that true freedom comes not from indulging sin, but from ruthlessly putting it to death.
Questions for Reflection
FAQ
Is Jesus literally commanding self-mutilation in Matthew 5:30?
No, Jesus is not literally commanding self-mutilation. This passage, like Matthew 5:29, employs hyperbole, a rhetorical device of extreme exaggeration used for emphasis. Jesus' audience, accustomed to such teaching methods, would have understood that He was not advocating physical harm but rather a radical, uncompromising commitment to severing anything in one's life – whether a relationship, a habit, an ambition, or a source of income – that consistently leads to sin and jeopardizes one's eternal salvation. The severity of the imagery underscores the extreme seriousness of sin and the profound value of spiritual purity.
What does "hell" (Gehenna) signify in this verse?
In Matthew 5:30, "hell" translates the Greek word Gehenna (G1067). This term refers to the Valley of Hinnom, a literal valley outside Jerusalem with a dark history. In Old Testament times, it was a place where child sacrifices were offered to the pagan god Molech (2 Kings 23:10). By Jesus' time, it had become a refuse dump where fires constantly burned to consume waste and the bodies of criminals, making it a vivid symbol of defilement, destruction, and divine judgment. Therefore, when Jesus speaks of being "cast into hell," He is referring to the ultimate, eternal punishment and separation from God that awaits those who remain unrepentant in their sin. It is a powerful warning about the eternal consequences of moral compromise.
Christ-Centered Fulfillment
Matthew 5:30, with its radical call to sever anything that causes spiritual stumbling, finds its ultimate fulfillment and enabling power in Jesus Christ. While the command highlights the extreme measures required to combat sin, it simultaneously reveals the depth of human inability to achieve such purity on our own. Jesus Himself perfectly embodied this radical righteousness, never allowing any "member" or aspect of His life to offend God. More profoundly, He is the one who took the ultimate "cutting off" upon Himself, becoming sin for us on the cross (2 Corinthians 5:21). In His crucifixion, He was "cut off" from the land of the living (Isaiah 53:8), bearing the full weight of sin and the judgment of "hell" that we deserved. Through His atoning sacrifice, He not only paid the penalty for our sin but also provided the means for us to genuinely mortify the deeds of the flesh. The Holy Spirit, given by Christ, empowers believers to "put to death the misdeeds of the body" (Romans 8:13), enabling the very radical self-discipline Jesus demands. Thus, the command in Matthew 5:30 is not a call to self-salvation by human effort, but an invitation to participate in the sanctifying work of Christ, who enables us to live a life of increasing purity and freedom from sin's dominion, securing our eternal destiny with Him.