But I tell youThis phrase indicates Jesus' authoritative teaching style, contrasting His interpretation of the Law with traditional Jewish understanding. It emphasizes His role as the ultimate interpreter of God's will, surpassing the authority of the scribes and Pharisees. This introduction sets the stage for a deeper moral and spiritual insight into the Law.
that anyone who looks at a woman
The focus here is on the act of looking, which in the cultural context of the time, was often associated with intent and desire. In a patriarchal society, women were frequently viewed as objects of desire, and Jesus challenges this perception by addressing the internal motivations of the heart. This phrase underscores the importance of purity in thought, not just in action.
to lust after her
Lust is a strong desire or craving, often associated with sexual desire. In biblical terms, it is considered a sin because it objectifies individuals and deviates from God's design for human relationships. This phrase highlights the internalization of sin, where the mere intention or desire is equated with the act itself. It connects to the Tenth Commandment, which warns against coveting, and emphasizes the need for self-control and purity.
has already committed adultery
Adultery, in biblical law, was a serious offense, punishable by death (Leviticus 20:10). By equating lustful intent with the act of adultery, Jesus elevates the standard of righteousness, focusing on the heart's condition rather than just outward actions. This teaching aligns with the prophetic call for a new heart and spirit (Ezekiel 36:26).
with her in his heart
The heart, in biblical terms, is the center of thought, emotion, and will. Jesus' teaching here emphasizes that sin originates from within, not just from external actions. This internal focus is consistent with the broader biblical narrative that God desires truth in the inward being (Psalm 51:6) and that transformation begins with the renewal of the mind (Romans 12:2). This phrase calls for introspection and a commitment to inner purity, reflecting the transformative power of Christ's teachings.
Persons / Places / Events
1.
Jesus ChristThe speaker of this verse, delivering the Sermon on the Mount, a foundational teaching moment in His ministry.
2.
The Disciples and the CrowdThe immediate audience of Jesus' teaching, representing both His followers and the broader public.
3.
The Sermon on the MountA significant event in the New Testament where Jesus outlines the principles of His Kingdom, emphasizing internal righteousness over external compliance.
Teaching Points
Heart ConditionJesus emphasizes that sin begins in the heart, not just in actions. Believers are called to guard their thoughts and desires.
Purity of MindMaintaining purity involves more than avoiding physical acts of sin; it requires vigilance over one's thoughts and intentions.
The Role of IntentJesus highlights that the intention behind actions is crucial. Lustful intent is equated with the act of adultery itself.
Holiness in RelationshipsBelievers are encouraged to honor God in their relationships by upholding purity and respect for others.
Dependence on the Holy SpiritOvercoming lustful thoughts requires reliance on the Holy Spirit for strength and transformation.
Bible Study Questions and Answers
1.What is the meaning of Matthew 5:28?
2.How does Matthew 5:28 redefine the concept of adultery in our hearts?
3.What practical steps can we take to guard our thoughts as per Matthew 5:28?
4.How does Matthew 5:28 connect with the commandment in Exodus 20:14?
5.In what ways can accountability help us apply Matthew 5:28 in daily life?
6.How does understanding Matthew 5:28 influence our relationships with the opposite sex?
7.How does Matthew 5:28 redefine the concept of adultery in a spiritual context?
8.What implications does Matthew 5:28 have on personal thoughts and intentions?
9.How does Matthew 5:28 challenge traditional views on sin and morality?
10.What are the top 10 Lessons from Matthew 5?
11.Is viewing hentai considered sinful in the Bible?
12.Is viewing pornography considered a sin in the Bible?
13.What does the Bible say about overcoming lust?
14.Can pornography be ethically sourced?What Does Matthew 5:28 Mean
But I tell you“ But I tell you ” (Matthew 5:28)
• Jesus speaks with divine authority, contrasting His teaching with common interpretations of the Law, just as He does inMatthew 5:21–22 and 5:31–32.
• He places Himself above all human teachers—echoed inMatthew 7:29, where the crowds marvel that He teaches “as one having authority.”
• This opening signals that what follows is not optional advice; it is the King’s decree (John 14:15).
Anyone who looks at a woman“ that anyone who looks at a woman ”
• The standard applies to “anyone,” underscoring that holiness is universal, not reserved for clergy or a spiritual elite (Leviticus 11:44;1 Peter 1:15–16).
• “Looks” reminds us that sin often starts with seemingly harmless glances—Job understood this when he said, “I have made a covenant with my eyes” (Job 31:1).
• The phrase covers all women, not just married ones, showing God’s concern for protecting every daughter of Eve (1 Timothy 5:2).
To lust after her“ to lust after her ”
• Lust is a deliberate, cherished desire, not an involuntary notice.James 1:14–15 explains the process: desire conceives, gives birth to sin, and sin leads to death.
• Scripture treats lust as a form of coveting (Exodus 20:17); it violates love by turning a person into an object.
•Proverbs 6:25 cautions, “Do not lust in your heart after her beauty,” emphasizing that God’s standard reaches into our thought life (1 John 2:16).
Has already committed adultery“ has already committed adultery ”
• Jesus equates internal lust with the external act, exposing the true seriousness of heart-sin (1 Samuel 16:7;Hebrews 4:13).
• This redefines righteousness: it is not merely avoiding scandal but pursuing purity of heart (Matthew 5:8).
• Unchecked lust is spiritually destructive—Proverbs 6:32 calls the adulterer “senseless,” and2 Peter 2:14 warns of those with “eyes full of adultery.”
In his heart“ with her in his heart ”
• The heart is the command center of life;Jeremiah 17:9 portrays it as desperately wicked, andMark 7:21–23 lists evil thoughts—including adultery—as originating there.
• By pinpointing the heart, Jesus shows that transformation must be internal, fulfilled through the new covenant promise of a renewed heart (Ezekiel 36:26).
• Practical safeguards flow from this truth: guarding media intake, practicing accountability, and treasuring Christ above all (Philippians 4:8;Colossians 3:1–2).
summaryMatthew 5:28 lifts the command “You shall not commit adultery” to the level of the heart. Jesus declares that even intentional, lingering looks charged with lust break God’s standard just as surely as the physical act. Because He sees and judges motives, disciples are called to cultivate inner purity by surrendering desires to Him, guarding their eyes, and depending on His Spirit to transform their hearts.
(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.
Verse 28. -
But I say (ver. 22, note). The bare command forbidding an external action is insufficient. It must extend to the thought. Contrast Josephus ('Ant.,' 12:09. 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.
Psalm 51:10, and the tenth commandment; cf. late examples in Schott-gen). 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 (
Leviticus 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;
Proverbs 6:25).
Whosoever; Revised Version,
every one who (ver. 22, note).
Looketh... to lust after (
πρὸς τὸ ἐπιθυμῆσαι). As
πρὸς τό with the infinitive (
e.g.Matthew 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.
James 4:5). Probably this is one of those cases where, as Ellicott says on
1 Corinthians 9:18,
πρὸς τό 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
εἰς τό would have expressed, the
immediate purpose of the look (
vide Ellicott,
loc. cit.); cf.
Matthew 6:1.
Her (
αὐτήν, B, D, etc.); accusative with
ἐπιθυμεῖν, here only in the New Testament. Perhaps the pronoun should be omitted, with
א.
Parallel Commentaries ...
Greek
Butδὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.Iἐγὼ(egō)Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.tellλέγω(legō)Verb - Present Indicative Active - 1st Person Singular
Strong's 3004:(a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.youὑμῖν(hymin)Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.thatὅτι(hoti)Conjunction
Strong's 3754:Neuter of hostis as conjunction; demonstrative, that; causative, because.anyoneπᾶς(pas)Adjective - Nominative Masculine Singular
Strong's 3956:All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.who looks atβλέπων(blepōn)Verb - Present Participle Active - Nominative Masculine Singular
Strong's 991:(primarily physical), I look, see, perceive, discern. A primary verb; to look at.a womanγυναῖκα(gynaika)Noun - Accusative Feminine Singular
Strong's 1135:A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.toπρὸς(pros)Preposition
Strong's 4314:To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.lust afterἐπιθυμῆσαι(epithymēsai)Verb - Aorist Infinitive Active
Strong's 1937:To long for, covet, lust after, set the heart upon. From epi and thumos; to set the heart upon, i.e. Long for.herαὐτὴν(autēn)Personal / Possessive Pronoun - Accusative Feminine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.{has} alreadyἤδη(ēdē)Adverb
Strong's 2235:Already; now at length, now after all this waiting. Apparently from e and de; even now.committed adultery withἐμοίχευσεν(emoicheusen)Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 3431:To commit adultery (of a man with a married woman, but also of a married man). From moichos; to commit adultery.herαὐτὴν(autēn)Personal / Possessive Pronoun - Accusative Feminine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.inἐν(en)Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.hisαὐτοῦ(autou)Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.heart.καρδίᾳ(kardia)Noun - Dative Feminine Singular
Strong's 2588:Prolonged from a primary kar; the heart, i.e. the thoughts or feelings; also the middle.
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NT Gospels: Matthew 5:28 But I tell you that everyone who (Matt. Mat Mt) 
