This is one of the texts which the mass of mankind, if they would confess it, feel rather as a blow when they read it. They feel it as a text which it would be disagreeable to them to think much of. They feel disposed to pass it over with the general hope that they will never act contrary to it, avoiding any direct consideration of what it claims from them. The reason is evident.
I. The text suggests the general idea of having to make definite, distinct, and sometimes even sudden and sharp sacrifices for the sake of religion. We like an easy and comfortable prospect before us, as well as a comfortable present; and this prospect, though not actually taken from us, is somewhat modified by this thought, and we feel the solidity and permanency of our world here to be somewhat shaken.
II. But this is not, after all, the main account of the peculiar significance and formidableness of the text; for this reason is mainly connected with the future, and is concerned with possibilities, whereas it is not necessary to go to the future or to possibilities to discover the peculiar application of the text and the reason of its force. From the wording we see at once that its main bearing is upon the present. "If thy right eye or hand offend thee," it says; that is to say, if they offend thee now, the time is present, the thing to occasion the act, and calling for the treatment, exists now.
III. The text stands in most direct and uncompromising opposition to what is just the most cherished attitude of the human mind toward sin. It tells us not to suppose that we can encourage ourselves in approximations to any special indulgence to which we are drawn, and have none of the sin of it. All such approaches to and tampering with sin are sin, and they enervate and corrupt the mind, destroy its simplicity and singleness, and withdraw it from God.
IV. With respect to the way in which the text must be supposed to operate in ordinary life, (1) the text implies that men have some knowledge of themselves, and observe their own weaknesses and the bad tendencies of their minds. (2) We are to cut off ourselves as strongly and decidedly as possible from all avenues and approaches to our particular sins. We are to keep ourselves carefully out of the way of temptation. The text is in harmony with the petition in the Lord's Prayer, "Lead us not into temptation, but deliver us from evil."
J. B. Mozley, Sermons Parochial and Occasional,p. 1.