But I say to you, That whoever looks on a woman to lust after her has committed adultery with her already in his heart.
I say.
Matthew 5:22,39 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…
Matthew 7:28,29 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: …
That.
Genesis 34:2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.
Genesis 39:7 And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.
Exodus 20:17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
hath.
Psalm 119:96 I have seen an end of all perfection: but thy commandment is exceeding broad.
Romans 7:7,8,14 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet…
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.
“ 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 in Matthew 5:21–22 and 5:31–32.
• He places Himself above all human teachers—echoed in Matthew 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).
“ 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 ”
• 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 ”
• 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,” and 2 Peter 2:14 warns of those with “eyes full of adultery.”
“ with her in his heart ”
• The heart is the command center of life; Jeremiah 17:9 portrays it as desperately wicked, and Mark 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).
Matthew 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.