Matthew 5:28

But I say unto you, That whosoever looketh on a woman to lust after her--with the intent to do so, as the same expression is used in Mat 6:1; or, with the full consent of his will, to feed thereby his unholy desires.

hath committed adultery with her already in his heart--We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seem clearly to extend the range of this commandment to all forms of impurity, and the counsels which follow--as they most certainly were intended for all, whether married or unmarried--seem to confirm this. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition (Mat 5:21-25), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition (Mat 5:28-32).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mat 5:28. Ὁ βλέπων, that looketh) Refer to this expression the right eye mentioned in the next verse.—πρὸς, to) This particle determines the character of the looking.—ἤδη, already) by that very act.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 5:28 . ὁ βλέπων : the looker is supposed to be a husband who by his look wrongs his own wife. γυναῖκα : married or unmarried. πρὸς τὸ ἐπιθυμῆσαι . he look is supposed to be not casual but persistent, the desire not involuntary or momentary, but cherished with longing. Augustine, a severe judge in such matters, defines the offence thus: “Qui hoc fine et hoc animo attenderit ut eam concupiscat; quod jam non est titillari delectatione carnis sed plene consentire libidini” (De ser. Domini). Chrysostom, the merciless scourge of the vices of Antioch, says: ὁ ἑαυτῷ τὴν ἐπιθυμίαν συλλέγων , ὁ μηδενὸς ἀναγκάζοντος τὸ θηρίον ἐπεισάγων ἠρεμοῦντι τῷ λογισμῷ . Hom. xvii. The Rabbis also condemned unchaste looks, but in how coarse a style compared with Jesus let this quotation given by Fritzsche show: “Intuens vel in minimum digitum feminae est ac si intueretur in locum pudendum”. In better taste are these sayings quoted by Wünsche (Beiträge): “The eye and the heart are the two brokers of sin”; “Passions lodge only in him who sees”. αὐτὴν (bracketed as doubtful by W. H [24] ): the accusative after ἐπιθ . is rare and late. We cannot but think of the personal relations to woman of One who understood so well the subtle sources of sexual sin. Shall we say that He was tempted in all points as we are, but desire was expelled by the mighty power of a pure love to which every woman was as a daughter, a sister, or a betrothed: a sacred object of tender respect?

[24] Westcott and Hort.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 28. Whosoever looketh on a woman to lust after her] επιθυμσαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. Της ΕΠΙΘΥΜΗΣΕΙ γυναικος Μασσαγετης ανηρ, μισγεται αδεως, Raphelius, on this verse, says, επιθυμειν hoc loco, est turpi cupiditate mulieris potiundae flagrare. In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law.

Hath committed adultery with her already in his heart.] It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime! whose eyes being full of adultery, they cannot cease from sin, 2Pe 2:14. Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(28) To lust after her.—The intent is more strongly marked in the Greek than in the English. It is not the passing glance, not even the momentary impulse of desire, but the continued gaze by which the impulse is deliberately cherished till it becomes a passion. This noble and beautiful teaching, it has often been remarked, and by way of disparagement, is found elsewhere. Such disparagement is out of place. By the mercy of God the Light that “lighteth every man” has led men to recognise the truth thus asserted, and parallels to it may be found in the writings of Conlucius, Seneca, Epictetus, and even of the Jewish Rabbis themselves. The words of Juvenal closely express the general sentiment:—

“ Scelus intra se tacitus qui cogitat ullum,

Facti crimen habet.”

[“Who in his breast a guilty thought doth cherish,

He bears the guilt of action.”]

Our Lord’s words speak primarily of “adultery,” but are, of course, applicable to every form of sensual impurity.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

(β) Adultery, 27–32.

28. to lust after her i. e. “with a view to lust after her.”

in his heart] Contrast with the pure in heart, Mat_5:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I say unto you, that whosoever looketh on a woman,.... Many and severe are the prohibitions of the Jews, concerning looking upon a woman, which they aggravate as a very great sin: they say (k), it is not lawful to look upon a beautiful woman, though unmarried; nor upon another man's wife, though deformed; nor upon a woman's coloured garments: they forbid (l) looking on a woman's little finger, and say (m), that he that tells money to a woman, out of his hand into her's, that he may look upon her, though he is possessed of the law and good works, even as Moses, he shall not escape the damnation of hell: they affirm (n), that he that looks upon a woman's heel, his children shall not be virtuous; and that a man may not go after a woman in the way, no, not after his wife: should he meet her on a bridge, he must take her to the side of him; and whoever goes through a river after a woman, shall have no part in the world to (o) come: nay, they forbid (p) a man looking on the beauty of his own wife. Now these things were said by them, chiefly to cover themselves, and because they would be thought to be very chaste; when they were, as Christ calls them, an "adulterous generation" in a literal sense: they usually did what our Lord observes, "strain at a gnat, and swallow a camel". We read in the Talmud (q), of , a "foolish saint" and it is asked, who is he? and it is answered, one that sees a woman drowning in a river, and says it is not lawful for me , "to look" upon her, and deliver her. It was not any looking upon a woman, that is forbid by Christ as criminal; but so to look, as "to lust after her"; for such an one

hath committed adultery with her already in his heart. But these men, who forbad external looking upon a woman, generally speaking, had no notion of heart sins; and which was the prevailing opinion of the Pharisees, in Christ's time.

"A good thought, they (r) allow, is reckoned as if done; as it is said, Mal 3:16. Upon which it is asked, what is the meaning of that, and "that thought" upon "his name?" Says R. Ase, if a man thinks to do a good work, and is hindered, and does it not, the Scripture reckons it to him, as if he did it; but an evil thought, the holy blessed God does not account of it as if done, as is said, Psa 66:18.''

Upon which words, a noted commentator (s) of their's has this remark:

"Though I regard iniquity in my heart to do it, even in thought, yea, against God himself, as if I had expressed it with my lips, he does not hear it; that is, , "he does not reckon it to me for sin"; because the holy blessed God does not account an evil thought for an action, to them that are in the faith of God, or of the true religion.''

For it seems, this is only true of the Israelites; it is just the reverse with the Gentiles, in whom God does not reckon of a good thought, as if it was done, but does of an evil one, as if it was in act (t). It must be owned, that this is not the sense of them all; for some of them have gone so far as to say (u), that

"the thoughts of sin are greater, or harder, than sin itself:''

by which they mean, that it is more difficult to subdue sinful lusts, than to refrain from the act of sin itself; and particularly, some of them say things which agree with, and come very near to what our Lord here says; as when they affirm (w), that

"everyone that looks upon a woman with intention, it is all one as if he lay with her.''

And that , "he that committeth adultery with his eyes, is called an adulterer" (x). Yea, they also observe (y), that a woman may commit adultery in her heart, as well as a man; but the Pharisees of Christ's time were of another mind.

(k) T. Bab. Avoda Zara, fol. 1, 2. (l) T. Bab. Beracot, fol. 24. 1. Sabbat. fol. 64. 2. (m) T. Bab. Beracot, fol. 61. 1. Eruvin, fol. 18. 2. (n) T. Bab. Nedarim, fol. 20. 1. T. Hieros. Challa, fol. 58. 3. Derech Eretz. c. 1. fol. 17. 3. (o) T. Bab. Beracot, fol. 61. 1. Eruvin, fol. 18. 2. (p) Zohar in Lev. fol. 34. 4. (q) T. Bab Sota, fol. 21. 2. (r) T. Bab. Kiddushin, fol. 40. 1. (s) R. David Kimchi, in Psal. lxvi. 18. (t) T. Hieros. Peah, fol. 16. 2. (u) T. Bab. Yoma, fol. 29. 1. (w) T. Hieros. Challa, fol. 58. 3. Massechet Calah, fol. 16. 4. Vid. Maimon. Issure Bia, c. 21. sect. 2. & Moses Kotsensis Mitzvot Tora precept. neg. 126. (x) Vajikra Rabba, sect. 23. fol. 265. 1. (y) Bemidbar Rabba, sect. 9. fol. 196. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

Ver. 28. But I say unto you, that whosoever looketh on a woman to lust after her] Lusting is often the fruit of looking; as in Joseph’s mistress, who set her eyes upon Joseph; {a} and David, who saw Bathsheba bathing. Lust is quicksighted. How much better Job, who would not look, lest he should think upon a maid! and Nazianzen, who had learned (and he glories in it) to keep in his eyes front roving to wanton prospects! τους οφθαλμους σωφρονισαι. And the like is reported of that heavenly spark, the young Lord Harrington; whereas those that have eyes full of adultery cannot cease to sin, saith St Peter. {2Pe 2:14, μοιχαλιδος, full of the whore, as if she sat in the adulterer’s eye.} And facti crimina lumen habet, saith another. Samson’s eyes were the first offenders that betrayed him to lust, therefore are they first pulled out, and he led a blind captive to Gaza where before he had lustfully gazed on his Delilah. It is true, the blindness of his body opened the eyes of his mind. But how many thousands are there that die of the wound in the eye! Physicians reckon 200 diseases that belong to it; but none like this. For, by these loop-holes of lust and windows of wickedness, the devil windeth himself into the soul. Death entereth in by these windows, as the fathers apply that text in Jeremiah. The eye is the light of the body, saith our Saviour, and yet by our abuse, this most lightsome part of the body draweth many times the whole soul into utter darkness. Nothing, I dare say, so much enricheth hell as beautiful faces; while a man’s eye-beams, beating upon that beauty, reflect with anew heat upon himself. Ut vidi, ut perii! (Propert.) Looking and lusting differ (in Greek) but in one letter (εκ του οραν γινεται το εραν). When one seemed to pity a one-eyed man, he told him he had lost one of his enemies, a very thief, that would have stolen away his heart. Democritus (but in that no wise man) pulled out his eyes; and the Pharisee (little wiser) would shut his eyes when he walked abroad, to avoid the sight of women; insomuch that he often dashed his head against the walls, that the blood gushed out, and was therefore called Pharisoeus impingens, {b} How much better, and with greater commendation had these men taken our Saviour’s counsel in the following verses!

{a} Coniecit in eum oculos, Gen. xxxix. Non dicit Moses, vidit, aspexit: sed hic fuit aspectus impudicus. Pareus.

{b} Democritus oculos sibi eruit, quod mulieres sine concupiscentia adspicere non possit. Sed nihil aliud fecit quam quod fatuitatem suam urbi manifestam fecit. Tertullian in Apologet. Voluptatem vicisse voluptas est maxima, nec ulla maior est victoria, quam ea quae a cupiditatibus refertur. Cypr. de Bon. Pud.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

28. Looketh… to lust — Where the will consents, and the volition permits the sensual feeling. Yet not every glance of admiration or desire, cast upon the beauty of one of the opposite sex, is here condemned. Such affections are planted in our nature for pure and beneficial purposes. Not even the recognition of the superior attractions of another man’s wife, or another woman’s husband, is transgression. Indeed, the sentiment of pleasure arising from beauty of persons around us, may be as pure as the pleasure of surveying pictures. A sweet voice is justly pleasant to the ear, a graceful manner to the taste, a fair form or face to the eye. But when from a sentiment it becomes a sensation, the danger commences. If the sensation be volitionally permitted, there is guilt. If nothing but opportunity were wanting to the guilty act, the adultery of the heart is fully committed. God, who sees the heart, holds the hidden man guilty.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But I say (ver. 22, note). The bare command forbidding an external action is insufficient. It must extend to the thought. Contrast Josephus ("Ant.," 12:9. 1), "The purposing to do a thing, without actually doing it, is not worthy of punishment." Generally, however, the sinfulness of wrong thoughts must have been acknowledged. (cf. Psa_51:10, and the tenth commandment; cf. late examples in Schottgen) Hammond ("Pr. Cat.," in Ford) says, "In the Law, the fastening of the eyes on an idol, considering the beauty of it, saith Maimonides, is forbidden, (Lev_19:4) and not only the worship of it". (vide Maimonides, "Hilk. Ab. Zar.," 2:2, by whom, however, the thought is, perhaps, rather condemned for what it leads to than per se; and similarly with Job_31:1 Pro_6:25) Whosoever; Revised Version, every one who (ver. 22, note). Looketh... to lust after (pro epiyumhsai). As pro with the infinitive, (e.G. Mat_6:1) primarily denotes purpose; this may be equivalent to "looketh in order that he may lust, looketh to stimulate his lust" (cf. Meyer, Trench); but, as Weiss points out, this surely belongs to the refinement, not to the beginning of sin. Hence Nosgen suggests looketh... lustfully". (cf. Jam_4:5) Probably this is one of those cases where, as Ellicott says on 1Co_9:18, pro with the infinitive has a shade of meaning that seems to lie between purpose and result, and even sometimes to approximate to the latter." At all events, it does not express, as eiv to would have expressed, the immediate purpose of the look (vide Ellicott, loc. cit. ); of. Mat_6:1. Her (authn , B, D, etc.); accusative with epiyumein , here only in the New Testament. Perhaps the pronoun should be omitted, with a.

Cherished evil feeling is sin before God.

It is not possible to deal, in a general audience, with the precise subject introduced in this text; but it is possible to treat it as illustrating the searching character of God"s Law, which goes in behind all acts of sin, and recognizes the states of mind and feeling out of which acts of sin would surely come if opportunity offered. "Man looketh on the outward appearance, but God looketh on the heart." And yet we have to make a very precise distinction. It is not the evil that comes into our heart which Christ declares to be sin; it is the evil that is cherished in our heart. In the cherishing lies the sin, because that cherishing is as truly the act of the will, the act of the personality, as any overt act of transgression could be.

I TEMPTATION IS NOT SIN. Illustrate by the threefold temptation of our Lord. To have those thoughts suggested to his mind was in no sense sin. We may say, he could not help their coming. They were presented from without. Bodily passion may present to us temptation; the presence of others may become force of temptation; circumstances may prove temptations; evil spirits may suggest temptations; but we must see clearly that temptation is outside our true selves. "Every man is tempted when he is drawn away of his own lust;" something he has, not something he is. An old divine quaintly says, "If Satan comes up to my door, I cannot help it; if he lifts the latch and walks in, I cannot help it. But if I offer him a chair, and begin with him a parley, I put myself altogether in the wrong.

II SIN DEPENDS ON MAN"S WAY OF DEALING WITH THE TEMPTATION. It bears no relations to a man"s will until the man exercises his will upon it. And that will may refuse a parley or may admit a parley. That will may reject the temptation or may cherish the temptation. Sin comes with the cherishing. The possibilities of man"s dealing with temptation are shown to us in the threefold triumph won by the Lord Jesus Christ over temptation when in the wilderness. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

28. In αὐτῆς read for αὐτὴν we trace the probably unconscious emendation of a scholar.

28. πρὸς τὸ ἐπιθυμῆσαι, i.e. ‘with a view to lust after her.’

ἐν τῇ καρδίᾳ. Contrast with the pure in heart, Mat 5:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28. πᾶς ὁ βλέπων] The precise meaning should in this verse be kept in mind, as the neglect of it may lead into error. Our Lord is speaking of the sin of adultery, and therefore, however the saying may undoubtedly apply by implication to cases where this sin is out of the question—e.g. to the impure beholding of an unmarried woman with a view to fornication (it being borne in mind that spiritually, and before God, all fornication is adultery, inasmuch as the unmarried person is bound in loyalty and chastity to Him. See Stier below)—yet the direct assertion in this verse must be understood as applying to the cases where this sin is in question. And, again, the βλέπων πρὸς τὸ ἐπιθ. must not be interpreted of the casual evil thought which is checked by holy watchfulness, but the gazing with a view to feed that desire (for so πρὸς τό with an inf. must mean). And again, ἤδη ἐμ. αὐτ. ἐν τῇ κ. αὐτ., whatever it may undoubtedly imply respecting the guilt incurred in God’s sight, does not directly state any thing; but, plainly understood, affirms that the man who can do this—viz. ‘gaze with a view to feed unlawful desire’—has already in his heart passed the barrier of criminal intention; made up his mind, stifled his conscience; in thought, committed the deed. But perhaps there is justice in Stier’s remark, Reden Jesu, i. 129 (edn. 2), that our Lord speaks here after the O.T. usage, in which, both in the seventh commandment and elsewhere, adultery also includes fornication; for marriage is the becoming one flesh,—and therefore every such union, except that after the manner and in the state appointed by God, is a violation and contempt of that holy ordinance.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.