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 fulfill." 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 heartsearching rule then 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 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 away, 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 adultry. 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 what does it teach?
It teaches us the exceeding holiness of God.
He is a most pure and perfect Being, who sees faults and imperfections where men's eyes often see none. He reads our inward motives; He notes our words and thoughts, as well as our actions: "He desires truths in the inward parts." (Psalm 51:6.) It would be well if men would consider this part of God's charactor more then they do! There would be no room for pride and self-righteousness, and carelessness, if men only saw God "as He is." (1 John 3:2.)
It teaches us the exceeding ignorance of man in spiritual things.
There are thousands and tens of thousands of professing Christians, it may be feared, who know no more of the requirements of God's law then the most ignorant Jews; they know the letter of the ten Commandments well enough; they fancy like the young ruler, "all these have I kept from my youth up" (Matthew 19:20): they never dream that it is possible to break the sixth and seventh commandments if they do not break them by outward acts or deeds. And so they live on satisfied with themselves, and quite content with their little bit of religion. Happy indeed are they who really understand God's law!
It teaches us our exceeding need of the Lord Jesus Christ's atoning blood to save us.
What man or woman upon earth can ever stand before such a God as this, and plead "not guilty"? Who is there that has ever grown to years of discretion, and not broken the commandments thousands of times? "There is none righteous, no not one." (Romans 3:10.) Without a mighty Mediator we should every one be condemned in the judgement day. Ignorance of the real meaning of the Law is one plain reason why so many do not value the Gospel, and content themselves with a little formal Christianity. They do not see the strictness and holiness of God's ten Commandments: if they did, they would never rest till they were safe in Christ.
In the last place, this passasge teaches us the exceeding importance of avoiding all occasions of sin.
If we really desire to be holy, we must "take heed to our ways, that we sin not with our tongues." (Psalm 39:1.) We must be ready to make up quarrels and disagreements, lest they gradually lead on to greater evils. "The beginning of strife is as when one letteth out water." (Proverbs 17:14.) We must labour to crucify our flesh and mortify our members, to make any sacrifice and endure any bodily inconvenience rather then sin: we must keep our lips as it were with a bridle, and excercise an hourly strictness over our words. Let men call us precise, if they will, for so doing: let them say, if they please, that we are "to particular." We need not be moved. We are merely doing as our Lord Jesus Christ bids us, and, if this is the case, we have no cause to be ashamed.
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).