MATTHEW 5:38-41; LUKE 6:29-30
Matthew 5:38. An eye for an eye. Here another error is corrected.
God had enjoined, by his law, (Leviticus 24:20,) that judges and magistrates
should punish those who had done injuries, by making them endure as much
as they had inflicted. The consequence was, that every one seized on this
as a pretext for taking private revenge. They thought that they did no
wrong, provided they were not the first to make the attack, but only, when
injured, returned like for like. Christ informs them, on the contrary,
that, though judges were entrusted with the defense of the community, and
were invested with authority to restrain the wicked and repress their violence,
yet it is the duty of every man to bear patiently the injuries which he
receives.
39. Do not resist evil. There are two ways of resisting: the
one, by warding off injuries through inoffensive conduct; the other, by
retaliation. Though Christ does not permit his people to repel violence
by violence, yet he does not forbid them to endeavor to avoid an unjust
attack. The best interpreter of this passage that we can have is Paul,
who enjoins us rather to “overcome evil by good” (Romans 12:21) than contend
with evil-doers. We must attend to the contrast between the vice and the
correction of it. The present subject is retaliation. To restrain his disciples
from that kind of indulgence, he forbids them to render evil for evil.
He afterwards extends the law of patience so far, that we are not only
to bear patiently the injuries we have received, but to prepare for bearing
fresh injuries. The amount of the whole admonition is, that believers should
learn to forget the wrongs that have been done them,—that they should not,
when injured, break out into hatred or ill-will, or wish to commit an injury
on their part,—but that, the more the obstinacy and rage of wicked men
was excited and inflamed, they should be the more fully disposed to exercise
patience.
Whoever shall inflict a blow. Julian, and others of the same
description, have foolishly slandered this doctrine of Christ, as if it
entirely overturned the laws of a country, and its civil courts. Augustine,
in his fifth epistle, employs much skill and judgment in showing, that
the design of Christ was merely to train the minds of believers to moderation
and justice, that they might not, on receiving one or two offenses, fail
or lose courage. The observation of Augustine, “that this does not lay
down a rule for outward actions,” is true, if it be properly understood.
I admit that Christ restrains our hands, as well as our minds, from revenge:
but when any one has it in his power to protect himself and his property
from injury, without exercising revenge, the words of Christ do not prevent
him from turning aside gently and inoffensively to avoid the threatened
attack.
Unquestionably, Christ did not intend to exhort his people to whet the
malice of those, whose propensity to injure others is sufficiently strong:
and if they were to turn to them the other cheek, what would it be but
holding out such an encouragement? It is not the business of a good and
judicious commentator to seize eagerly on syllables, but to attend to the
design of the speaker: and nothing is more unbecoming the disciples of
Christ, than to spend time in cavilling about words, where it is easy to
see what the Master means. But in the present instance, the object which
Christ has in view is perfectly obvious. He tells us, that the end of one
contest will be the beginning of another, and that, through the whole course
of their life, believers must lay their account with sustaining many injuries
in uninterrupted succession. When wrong has been done them in a single
instance, he wishes them to be trained by this example to meek submission,
that by suffering they may learn to be patient.
40. And to him who wishes to enter into a law-suit with thee.
Christ now glances at another kind of annoyance, and that is, when wicked
men torment us with law-suits. He commands us, even on such an occasion,
to be so patient and submissive that, when our coat has been taken away,
we shall be prepared to give up our cloak also. None but a fool will stand
upon the words, so as to maintain, that we must yield to our opponents
what they demand, before coming into a court of law: for such compliance
would more strongly inflame the minds of wicked men to robbery and extortion;
and we know, that nothing was farther from the design of Christ. What then
is meant by giving the c!oak to him who endeavors, on the ground of a legal
claim, to take away our coat? If a man, oppressed by an unjust decision,
loses what is his own, and yet is prepared, when it shall be found necessary,
to part with the remainder, he deserves not less to be commended for patience
than the man who allows himself to be twice robbed before coming into court.
In short, when Christians meet with one who endeavors to wrench from them
a part of their property, they ought to be prepared to lose the whole.
Hence we conclude, that Christians are not entirely prohibited from
engaging in law-suits, provided they have a just defense to offer. Though
they do not surrender their goods as a prey, yet they do not depart from
this doctrine of Christ, which exhorts us to bear patiently “the spoiling
of our goods,” (Hebrews 10:34.) It is, no doubt, rare to find a man who
proceeds, with mild and proper feelings, to plead in a court: but, as it
is possible for a man to defend a just cause with a view to the public
advantage, we have no right to condemn the thing in itself, because it
appears to be directed by improper feelings.
The different modes of expression which are employed by Matthew and
Luke, make no alteration in the meaning. A cloak is usually of more value
than a coat: and accordingly, when Matthew says, that we ought to give
a cloak to him who takes away a coat, he means that, after having sustained
a smaller loss, we ought to be prepared to endure a greater. What is stated
by Luke agrees with the ancient proverb, “The coat is nearer than the cloak.”
Luke 6:30. To every one that asketh of thee. The same words,
as we shall presently see, are found in Matthew: for it may readily be
inferred from the context, that Luke does not here speak of a request to
obtain assistance, but of actions at law, which bad men raise for the purpose
of carrying off the property of others. From him who takes away what are
thine, ask them not again. If it is thought better to read the two clauses
separately, I have no objection: and then it will be an exhortation to
liberality in giving. As to the second clause, in which Christ forbids
us to ask again those things which have been unjustly taken away, it is
undoubtedly an exposition of the former doctrine, that we ought to bear
patiently “the spoiling of our goods.” But we must remember what I have
already hinted, that we ought not to quibble about words, as if a good
man were not permitted to recover what is his own, when God gives him the
lawful means. We are only enjoined to exercise patience, that we may not
be unduly distressed by the loss of our property, but calmly wait, till
the Lord himself shall call the robbers to account.
MATTHEW 5:42; LUKE 6:34-35
Matthew 5:42. Give to him that asketh of thee. Though the words
of Christ, which are related by Matthew, appear to command us to give to
all without discrimination, yet we gather a different meaning from Luke,
who explains the whole matter more fully. First, it is certain, that it
was the design of Christ to make his disciples generous, but not prodigals
and it would be a foolish prodigality to scatter at random what the Lord
has given us. Again, we see the rule which the Spirit lays down in another
passage for liberality. Let us therefore hold, first, that Christ exhorts
his disciples to be liberal and generous; and next, that the way of doing
it is, not to think that they have discharged their duty when they have
aided a few persons, but to study to be kind to all, and not to be weary
of giving, so long as they have the means.
Besides, that no man may cavil at the words of Matthew, let us compare
what is said by Luke. Christ affirms that when, in lending or doing other
kind offices, we look to the mutual reward, we perform no part of our duty
to God. He thus draws a distinction between charity and carnal friendship.
Ungodly men have no disinterested affection for each other, but only a
mercenary regard: and thus, as Plato judiciously observes, every man draws
on himself that affection which he entertains for others. But Christ demands
from his own people disinterested beneficence, and bids them study to aid
the poor, from whom nothing can be expected in return. We now see what
it is, to have an open hand to petitioners. It is to be generously disposed
to all who need qur assistance, and who cannot return the favor.
Luke 6:35. Lend, expecting nothing again. It is a mistake to
confine this statement to usury, as if Christ only forbade his people to
be usurers. The preceding part of the discourse shows clearly, that it
has a wider reference. After having explained what wicked men are wont
to do,—to love their friends,—to assist those from whom they expect some
compensations,—to lend to persons like themselves, that they may afterwards
receive the like from them,—Christ proceeds to show how much more he demands
from his people,—to love their enemies, to show disinterested kindness,
to lend without expecting a return. We now see, that the word nothing is
improperly explained as referring to usury, or to any interest that is
added to the principal: whereas Christ only exhorts us to perform our duties
freely, and tells us that mercenary acts are of no account in the sight
of God. Not that he absolutely condemns all acts of kindness which are
done in the hope of a reward; but he shows that they are of no weight as
a testimony of charity; because he alone is truly beneficent to his neighbors,
who is led to assist them without any regard to his own advantage, but
looks only to the necessities of each. Whether it is ever lawful for Christians
to derive profit from lending money, I shall not argue at greater length
under this passage, lest I should seem to raise the question unseasonably
out of a false meaning which I have now refuted. Christ’s meaning, as I
have already explained, is simply this: When believers lend, they ought
to go beyond heathens; or, in other words, they ought to exercise pure
liberality.
MATTHEW 5:43-48; LUKE 6:27-36
Matthew 5:43. Thou shalt love thy neighbor. It is astonishing,
that the Scribes fell into so great an absurdity, as to limit the word
neighbor to benevolent persons: for nothing is more obvious or certain
than that God, in speaking of our neighbors, includes the whole human race.
Every man is devoted to himself; and whenever a regard to personal convenience
occasions an interruption of acts of kindness, there is a departure from
that mutual intercourse, which nature itself dictates. To keep up the exercise
of brotherly love, God assures us, that all men are our brethren, because
they are related to us by a common nature. Whenever I see a man, I must,
of necessity, behold myself as in a mirror: for he is my bone and my flesh,
(Genesis 29:14.) Now, though the greater part of men break off, in most
instances, from this holy society, yet their depravity does not violate
the order of nature; for we ought to regard God as the author of the union.
Hence we conclude, that the precept of the law, by which we are commanded
to love our neighbor, is general. But the Scribes, judging of neighborhood
from the disposition of the individual, affirmed that no man ought to be
reckoned a neighbor, unless he were worthy of esteem on account of his
own excellencies, or, at least, unless he acted the part of a friend. This
is, no doubt, supported by the common opinion; and therefore the children
of the world are not ashamed to acknowledge their resentments, when they
have any reason to assign for them. But the charity, which God requires
in his law, looks not at what a man has deserved, but extends itself to
the unworthy, the wicked, and the ungrateful. Now, this is the true meaning
which Christ restores, and vindicates from calumny; and hence it is obvious,
as I have already said, that Christ does not introduce new laws, but corrects
the wicked glosses of the Scribes, by whom the purity of the divine law
had been corrupted.
44. Love your enemies. This single point includes the whole of
the former doctrine: for he who shall bring his mind to love those who
hate him, will naturally refrain from all revenge, will patiently endure
evils, will be much more prone to assist the wretched. Christ presents
to us, in a summary view, the way and manner of fulfilling this precept,
Thou shalt love thy neighbor as thyself, (Matthew 22:39.) For no man will
ever come to obey this precept, till he shall have given up self-love,
or rather denied himself, and till men, all of whom God has declared to
be connected with him, shall be held by him in such estimation, that he
shall even proceed to love those by whom he is regarded with hatred.
We learn from these words, how far believers ought to be removed from
every kind of revenge: for they are not only forbidden to ask it from God,
but are commanded to banish and efface it from their minds so completely,
as to bless their enemies. In the meantime, they do not fail to commit
their cause to God, till he take vengeance on the reprobate: for they desire,
as far as lies in them, that the wicked should return to a sound mind,
that they may not perish; and thus they endeavor to promote their salvation.
And there is still this consolation, by which all their distresses are
soothed. They entertain no doubt, that God will be the avenger of obstinate
wickedness, so as to make it manifest, that those who are unjustly attacked
are the objects of his care. It is very difficult, indeed, and altogether
contrary to the disposition of the flesh, to render good for evil. But
our vices and weakness ought not to be pleaded as an apology. We ought
simply to inquire, what is demanded by the law of charity: for, if we rely
on the heavenly power of the Spirit, we shall encounter successfully all
that is opposed to it in our feelings.
This is undoubtedly the reason why monks, and other bawlers of the same
class, imagined that these were advices, and not precepts, given by Christ:
for they took the strength of men as the standard, for ascertaining what
they owe to God and to his law. And yet the monks were not ashamed to claim
perfection for themselves, having voluntarily bound themselves to attend
to his advices. How faithfully they support the title to which they lay
claim I do not now say: but the folly and absurdity of alleging, that they
are only advices, will appear from many considerations. First, to say that
he advised his disciples, but did not authoritatively command them, to
do what was right, is to dishonor Christ. Secondly, to represent the duties
of charity, which depend on the law, as matters on which they are left
at liberty, is highly foolish. Thirdly, the words ejgw< de< le>gw
uJmi~n, but I say to you, mean in this passage, “I denounce,” or “I command,”
and cannot, with propriety, be rendered, “I advise.” Lastly, that it is
an express command of what must necessarily be obeyed, is proved, without
any difficulty, from the words of Christ: for he immediately adds,
45. That ye may be the children of your Father who is in heaven.
When he expressly declares, that no man will be a child of God, unless
he loves those who hate him, who shall dare to say, that we are not bound
to observe this doctrine? The statement amounts to this, “Whoever shall
wish to be accounted a Christian, let him love his enemies.” It is truly
horrible and monstrous, that the world should have been covered with such
thick darkness, for three or four centuries, as not to see that it is an
express command, and that every one who neglects it is struck out of the
number of the children of God.
It ought to be observed that, when the example of God is held out for
our imitation, this does not imply, that it would be becoming in us to
do whatever God does. He frequently punishes the wicked, and drives the
wicked out of the world. In this respect, he does not desire us to imitate
him: for the judgment of the world, which is his prerogative, does not
belong to us. But it is his will, that we should imitate his fatherly goodness
and liberality. This was perceived, not only by heathen philosophers, but
by some wicked despisers of godliness, who have made this open confession,
that in nothing do men resemble God more than in doing good. In short,
Christ assures us, that this will be a mark of our adoption, if we are
kind to the unthankful and evil. And yet you are not to understand, that
our liberality makes us the children of God: but the same Spirit, who is
the witness, (Romans 8:16,) earnest, (Ephesians 1:14,) and seal, (Ephesians
4:30,) of our free adoption, corrects the wicked affections of the flesh,
which are opposed to charity. Christ therefore proves from the effect,
that none are the children of God, but those who resemble him in gentleness
and kindness.
Luke says, and you shall be the children of the Highest. Not that any
man acquires this honor for himself, or begins to be a child of God, when
he loves his enemies; but because, when it is intended to excite us to
do what is right, Scripture frequently employs this manner of speaking,
and represents as a reward the free gifts of God. The reason is, he looks
at the design of our calling, which is, that, in consequence of the likeness
of God having been formed anew in us, we may live a devout and holy life.
He maketh his sun to rise on the evil and the good, and sendeth rain on
the just and the unjust. He quotes two instances of the divine kindness
toward us, which are not only well known to us, but common to all: and
this very participation excites us the more powerfully to act in a similar
manner towards each other, though, by a synecdoche, he includes a vast
number of other favors.
46. Do not even the publicans the same? In the same sense, Luke
calls them sinners, that is, wicked and unprincipled men. Not that the
office is condemned in itself; for the publicans were collectors of taxes,
and as princes have a right to impose taxes, so it is lawful to levy them
from the people. But they are so called, because men of this class are
usually covetous and rapacious, nay, deceitful and cruel; and because among
the Jews they were the agents of a wicked tyranny. If any one shall conclude
from the words of Christ, that publicans are the basest of all men, he
will argue ill: for our Lord employs the ordinary phraseology. His meaning
is :those who are nearly devoid of humanity have some appearance of discharging
mutual duties, when they see it to be for their own advantage.
48. You shall therefore be perfect. This perfection does not
mean equality, but relates solely to resemblance. However distant we are
from the perfection of God, we are said to be perfect, as he is perfect,
when we aim at the same object, which he presents to us in Himself. Should
it be thought preferable, we may state it thus. There is no comparison
here made between God and us: but the perfection of God means, first, that
free and pure kindness, which is not induced by the expectation of gain;—and,
secondly, that remarkable goodness, which contends with the malice and
ingratitude of men. This appears more clearly from the words of Luke, Be
ye therefore merciful, as your Father also is merciful: for mercy is contrasted
with a mercenary regard, which is founded on private advantage.
