The Scofield Bible Commentary, by Cyrus Ingerson Scofield, , at sacred-texts.com
And he opened his mouth
Having announced the kingdom of heaven as "at hand," the King, in Matthew 5-7, declares the principles of the kingdom. The Sermon on the Mount has a twofold application:
(1) literally, to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (for example) (Isa 11:4-5); (Isa 32:1); (Dan 9:24) In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. (Mat 5:21-22); (Mat 5:27-28). Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (for example) (Isa 11:4). The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. (Mat 6:12); (Mat 6:14); (Mat 6:15). Under grace the Christian is exhorted to forgive because he is already forgiven. (Eph 4:30-32).
(2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles.
The beatific character, unattainable by effort, is wrought in the believer by the Spirit, (Gal 5:22-23).
(See Scofield) - (Mat 3:2).
"kosmos", means "mankind."
(See Scofield) - (Mat 4:8).
I am not come to destroy
Christ's relation to the law of Moses may be thus summarized:
(1) He was made under the law (Gal 4:4).
(2) He lived in perfect obedience to the law (Joh 8:46); (Mat 17:5); (Pe1 2:21-23).
(3) he was a minister of the law to the Jews, clearing it from rabbinical sophistries, enforcing it in all its pitiless severity upon those who professed to obey it (for example) (Luk 10:25-37) but confirming the promises made to the fathers under the Mosaic Covenant (Rom 15:8).
(4) He fulfilled the types of the law by His holy life and sacrificial death (Heb 9:11-26).
(5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who believe (Gal 3:13-14).
(6) He brought out by His redemption all who believe from the place of servants under the law into the place of sons (Gal 4:1-7).
(7) He mediated by His blood the New Covenant of assurance and grace in which all believers stand (Rom 5:2); (Heb 8:6-13) so establishing the "law of Christ" (Gal 6:2) with its precepts of higher exaltation made possible by the indwelling Spirit.
(Mat 5:6); (Mat 5:10); (Mat 5:20).
(See Scofield) - (Rom 10:10).
Greek, "Geenna", means "Gehenna", the place in the valley of Hinnom where, anciently, human sacrifices were offered. (Ch2 33:6); (Jer 7:31) The word occurs, (Mat 5:22); (Mat 5:29); (Mat 5:30); (Mat 10:28); (Mat 18:9); (Mat 23:15); (Mat 23:33); (Mar 9:43); (Mar 9:45); (Mar 9:47); (Luk 12:5); (Jam 3:6). In every instance except the last the word comes from the lips of Jesus Christ in most solemn warning of the consequences of sin. He describes it as the place where "their" worm never dies and of fire never to be quenched. The expression is identical in meaning with "lake of fire". (Rev 19:20); (Rev 20:10); (Rev 20:14); (Rev 20:15).
See "Death, the second" (Joh 8:24); (Rev 21:8); also
(See Scofield) - (Rev 21:8).
(See Scofield) - (Luk 16:23).
Compare (Isa 40:2); (Rut 1:21-22).
The word implies full development, growth into maturity of godliness, not sinless perfection. (Eph 4:12-13). In this passage the Father's kindness, not His sinlessness, is the point in question. (Luk 6:35-36).