The Sermon on the Mount: A Practical Exposition

Footnotes.

1–	Also the alteration of the original question (St.Mark x.3), “Is it lawful for a man to put away his wife?” by the addition of the words “for every cause” (Matt. xix.3) is most significant.
2–	De Gest. Pelag. v. (15).
3–	2 Cor. iii.6.
4–	Rom. vii. 9.
5–	De Sp. et Lit. 34.
6–	See especially St.John i.4–12, Rom. ii.14–16, Acts xvii.22–31.
7–	Mill’s Three Essays on Theism, p.255. Pusey’s Univ. Sermons, 1864–72, “God and human independence,” p.10, note1.
8–	The Sermon with the parallel passages is given at length in AppendixI., pp.202ff.
9–	If the reading, and not the margin, of the R.V. be right in Mark x.23,24.
10–	St.John xiv.26.
11–	St.Matt. vii.28.
12–	Acts xvii. 31; 1St.John iii.2–3.
13–	Wisdom ii.12ff.
14–	Job i.21.
15–	1Tim. vi.8.
16–	Phil. ii.7, 2Cor. viii.9.
17–	2Cor. vi.10, 1Cor. iii.21.
18–	Gal. vi.5.
19–	Gal. vi.2.
20–	St.Matt. viii.17.
21–	St.John xii.24,25.
22–	2Cor. i.4.
23–	2Cor. vii.10.
24–	Institutes, ix.11.
25–	1 Peter ii.23
26–	Ps.xxxvii.29.
27–	St.James ii.15–16; 1 John iii.16–18.
28–	Ps. xviii.24–26.
29–	St.Matt. xviii.23 The difficulty experienced in regard to this clause by the early Christians is well known. Imay refer to Mr.Chase’s Lord’s Prayer in the Early Church (Texts and Studies, Cambridge, 1891), pp.60ff. Mr.Chase also points out the close resemblance between the “Lord’s Prayer” and our Lord’s own language of prayer or about prayer in the time of the passion. “Father ... Thy will be done....” “Pray that ye enter not into temptation.” “Ipray that thou shouldest keep them from the evil one.” There are other resemblances perceptible in the prayer recorded in St.John xviii. In the original language used by our Lord “Lead (us not into temptation”) and “Enter (into temptation”) would only be different forms of the same verb.
73–	1 Cor. iii.22,23.
74–	St.John vii.49.
75–	St.Matt. xviii.15–18.
76–	St.John xx.23.
77–	1 Cor. v.
78–	1 Thess. v.21.
79–	1 John iv.1.
80–	Gal. i.9; 2John 10–11.
81–	Rom. viii.14.
82–	St.Luke vi.37–38.
83–	Col. i.28.
84–	The reference is to the saying of Hillel, “What to thyself is hateful, to thy neighbour thou shalt not do; this is the whole law and the rest is commentary” (cp. Tobit iv.15; Did. i.3), and to the similar maxim suggested by Plato and current among the Stoics.
85–	Rom. xiii.9.
86–	St.Luke xiii.23–49; St.John xxi.21–22.
87–	St.John ii.23–25.
88–	St.Matt. xvi.17.
89–	Those not occurring continuously in chap.vi. are printed in italics.
90–	This is a higher moral principle than that Jewish method of “making a fence to the law,” which is expressed in the DidachÈ3. “Be not prone to anger, for anger leads to murder.... Be not lustful, for lust leads to fornication.” The wrong condition of the will is, according to our Lord, itself the evil, apart from what it may lead to. What is needed is not merely outward respectability or conformity, but a right spirit.
91–	Humility both towards God and towards our fellow-men is simply the recognition of the truth about ourselves.
92–	It can hardly, however, be denied that there are rare cases where untruthfulness in word becomes a duty owing to the social evil which verbal truthfulness would involve. Thus almost all men would think it right to lie to a would-be murderer in order to save a life. Itwice heard the late Master of Balliol, who had great moral common sense, in answer to the question what he would do in such a case, reply: “Isuppose Ishould tell the lie, but Ihad rather not think about it beforehand or justify it afterwards.” This is the best answer in regard to such quite abnormal cases. But there are certain more normal cases where professional reserve involves something approaching untruthfulness. The lawyer, doctor, or Cabinet Minister may be asked a question which ought not to be asked, and have no alternative but to give some more or less misleading answer, or in effect disclose (even by silence or refusal to answer) a professional secret. The “seal of the confessional”—imposed on the clergy (with a gradually increasing stringency) by the general law of the Church and by the Anglican canons of 1603 (c.113)—is an intensified case of such professional obligation of secrecy. In such cases the possible moral evil is reduced to a minimum if society recognizes that what is known under a “seal,” sacramental or professional, is not included in the knowledge which is recognized in social life. Ihave written the above because if there are circumstances, however rare, where a man would not act on the ordinary obligation of candid speech he had better give general public notice of it. But Icannot feel satisfied with the reasonings of moralists, Jesuit, Anglican or Protestant, about the morality of the matter. E.g. Newman Smyth, Christian Ethics (Clark, Edin.1892), pp.388ff.
93–	Eph. iv.28; 1Tim. vi.17,18; James v.4.
94–	The account of our duty to God and our duty towards our neighbour in our Catechism is, when quoted correctly (“in that state of life into which it shall please God to call me”) and interpreted rightly (“betters” not meaning “those keeping carriages”), admirable, but of course very short.
95–	It is perhaps hardly fair to say more than this. Christ simply exempted a particular case from a general prohibition, leaving the Church free in regard to it.

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