Relation of Messianic Teaching to Old Testament and Traditional Teaching.

  37 But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.

  38 Ye have heard that it was said [ Exodus 21:24 ; Leviticus 24:20 ; Deuteronomy 19:21 ], An eye for an eye, and a tooth for a tooth:

  39 but I say unto you, Resist not him that is evil

[The lex talionis, or law of like for like, was the best possible rule in a rude state of society, its object being not to sacrifice the second eye, but to save both, by causing a man when in a passion to realize that every injury which he inflicted upon his adversary he would in the end inflict upon himself. From this rule the scribes drew the false inference that revenge was proper, and that a man was entitled to exercise it. Thus a law intended to prevent revenge was so perverted that it was used as a warrant for it. This command which enjoins non-resistance, like most of the other precepts of this sermon, does not demand of us absolute, unqualified pacivity at all times and under all circumstances. In fact, we may say generally of the whole sermon on the mount that it is not a code for slaves, but an assertion of principles which are to be interpreted and applied by the children of freedom. We are to submit to evil for principle's sake and to accomplish spiritual victories, and not in an abject, servile spirit as blind followers of a harsh and exacting law. On the contrary, taking the principle, we judge when and how to apply it as best we can. Absolute non-resistance may so far encourage crime as to become a sin. As in the case of the precept about swearing just above, Jesus distributes the universal prohibition by the specification of certain examples, which in this case are three in number]: whosoever smiteth thee on thy right cheek, turn to him the other also. [This first example is taken from the realm of physical violence. The example given, a slap in the face, has been regarded as a gross insult in all ages, but it is not an assault which imperils life. We find this precept illustrated by the conduct of the Master himself. He did not literally turn the other cheek to be smitten, but he breathed forth a mild and gentle reproof where he might have avenged himself by the sudden death of his adversary ( John 18:22 John 18:23 ). The example of Paul also is given, but it is not so perfect as that of the Master ( Acts 23:2-5 ). Self-preservation is a law of God giving rights which, under most circumstances, a Christian can claim. He may resist the robber, the assassin and all men of that ilk, and may protect his person and his possessions against the assaults of the violent and lawless ( Acts 16:35-39 ). But when the honor of Christ and the salvation of man demands it, he should observe this commandment even unto the very letter.]

  39 but I say unto you, Resist not him that is evil

  40 And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. [This second case is one of judicial injustice, and teaches that the most annoying exactions are to be endured without revenge. The coat was the inner garment, and the cloak was the outer or more costly one. The creditor was not allowed to retain it over night, even when it was given to him as a pledge from the poor, because it was used for a bed-covering ( Exodus 22:26 Exodus 22:27 ). The idea therefore is, "Be ready to give up even that which by law can not be taken" (Mansel). This case, as the one just above, is also an instance of petty persecution, and shows that the command does not forbid a righteous appeal to the law in cases where large and important interests are involved.]

  41 And whosoever shall compel thee to go one mile [the Roman mile; it was 142 yards short of the English mile], go with him two. [This third instance is a case of governmental oppression. It supposes a man to be impressed by government officials to go a mile. The custom alluded to is said to have originated with Cyrus, king of Persia, and empowered a government courier to impress both men and horses to help him forward. For an example of governmental impress, see Luke 23:26 . The exercise of this power by the Romans was exceedingly distasteful to Jews, and this circumstance gave a special pertinency to the Saviour's mention of it. (See Herodotus viii. 98; Xen. Cyrop. viii. 6, 7; Jos. Ant. xiii. 2, 3.) The command, "Go with him two," requires a cheerful compliance with the demands of a tyrannical government--a doubling of the hardship or duty required rather than a resistance to the demand. But here again the oppression is not an insupportable one. A man might go two miles and yet not lose his whole day's labor. The Saviour chooses these lesser evils because they bring out more distinctly the motives of conduct. If we resist the smaller evils of life, we thereby manifest a spirit of pride seeking revenge; but when the larger evils come upon us, they waken other motives. A man may strive for self-protection when life is threatened without any spirit of revenge. He may appeal to the law to protect his property without any bitterness toward the one who seeks to wrest it from him, and he may set himself against the oppression of his government from the loftiest motives of patriotism. If revenge slumbers in our breast, little injuries will waken it as quickly as big ones.]

  42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. [Jesus here turns from the negative to the positive side of life. Our conduct, instead of being selfish and revengeful, should be generous and liberal. A benevolent disposition casts out revenge as light does darkness. No lending was provided for by the law of Moses except for benevolent purposes, for no interest was allowed, and all debts were canceled every seventh year. The giving and lending referred to, then, are limited to cases of real want, and the amount given or loaned is to be regulated accordingly. Giving or lending to the encouragement of vice or indolence can not, of course, be here included. Good actions are marred if they bear evil fruit.]

  43 Ye have heard that it was said [ Leviticus 19:18 ], Thou shalt love thy neighbor, and hate thine enemy:

  44 but I say unto you, ^c that hear, Love your enemies, do good to them that hate you

  28 bless them that curse you

[ 1 Corinthians 4:12 ], ^a and pray for them that persecute you; ^c that despitefully use you. [The law commanding love will be found at Leviticus 19:18 , while the sentiment "hate thy enemy" is not found in the law as a precept. But the Jews were forbidden by law to make peace with the Canaanites ( Exodus 34:11-16 ; Deuteronomy 7:2 ; 23:6 ), and the bloody wars which were waged by God's own command inevitably taught them to hate them. This was the feeling of their most pious men ( 1 Chronicles 20:3 ; 2 Kings 13:19 ), and it found utterance even in their devotional hymns; e. g., Psalms 137:8 Psalms 137:9 ; Psalms 139:21 Psalms 139:22 . It is a true representation of the law, therefore, in its practical working, that it taught hatred of one's enemies. This is one of the defects of the Jewish dispensation, which, like the privilege of divorce at will, was to endure but for a time. To love an enemy has appeared to many persons impossible, because they understand the word "love" as here expressing the same feeling in all respects which are entertained toward a friend or a near kinsman. But love has many shades and degrees. The exact phase of it which is here enjoined is best understood in the light of examples. The parable of the good Samaritan is given by Jesus for the express purpose of exemplifying it ( Luke 10:35-37 ); his own example in praying on the cross for those who crucified him serves the same purpose, as does also the prayer of Stephen made in imitation of it ( Luke 23:34 ; Acts 7:60 ). The feeling which enables us to deal with an enemy after the manner of the Samaritan, or Jesus, or Stephen, is the love for our enemies which is here enjoined. It is by no means an impossible feeling. Prayer, too, can always express it, for as Hooker says, "Prayer is that which we always have in our power to bestow, and they never in theirs to refuse."]

  44 but I say unto you, ^c that hear, Love your enemies, do good to them that hate you

  28 bless them that curse you

  ^a 45 that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth the just and the unjust. [Jesus here gives two reasons why we should obey this precept: 1. That we may be like God; 2. That we may be unlike publicans and sinners. Of course right action towards our enemies does not make us sons of God, but it proves us such by showing our resemblance to him. We are made children of God by regeneration. God, in his daily conduct toward the children of this earth, does not carry his discrimination to any great length. Needful blessings are bestowed lavishly upon all.]

  ^c 29 To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also.

  30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

[The teaching of this passage has been explained above. It is repeated because of its difference in verbiage, and because its position here illustrates the spirit of the verses which precede it.]

  30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

  ^a 46 For

  {^c 32 And} if ye love them that love you, what thank {^a reward} have ye? do not even the publicans the same? ^c for even sinners love those that love them.

  33 And if ye do good to them that do good to you, what thank have ye? for sinners also do the same?

[The Roman publican proper was a wealthy man of the knightly order, who purchased from the state the privilege of collecting the taxes, but the publicans mentioned in the Scripture were their servants--the men who actually collected the taxes, and the official name for them was portitores. These latter were sometimes freedmen or slaves, and sometimes natives of the province in which the tax was collected. The fact that the Jews were a conquered people, paying tax to a foreign power, made the tax itself odious, and hence the men through whom it was extorted from them were equally odious. These men were regarded in the double aspect of oppressors and traitors. The odium thus attached to the office prevented men who had any regard for the good opinion of their countrymen from accepting it, and left it in the hands of those who had no self-respect and no reputation. worth little if it begets in us no higher love than that which is shown by natural, worldly men. "Christianity is more than humanity"--M. Henry.]

  {^c 32 And} if ye love them that love you, what thank {^a reward} have ye? do not even the publicans the same? ^c for even sinners love those that love them.

  33 And if ye do good to them that do good to you, what thank have ye? for sinners also do the same?

  34 And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive as much again.

  35 But love your enemies, and do them good [ Exodus 23:4 ; Proverbs 24:17 ; Romans 12:17 Romans 12:19-21 ], and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. ["To make our neighbor purchase, in any way, the assistance which we give him is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving him"--Clarke.]

  ^a 47 And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? [The Jews despised the Gentiles, so that they did not usually salute them. This was especially true of the Pharisees. The morality, therefore, of this sect proved to be, in this respect, no better than that of the heathen. Salutation has always been an important feature in Eastern social life. The salutation, with all its accompaniments, recognized the one saluted as a friend.]

  ^c 36 Be ye merciful, even as your Father is merciful.

  ^a 48 Ye therefore shall be perfect, as your heavenly Father is perfect.

[Luke emphasizes the particular characteristic of God's perfection which Jesus has been discussing; namely, mercy; but Matthew records the broader assertion which bids us resemble God's perfections in all their fullness and universality. God is our model. Everything short of that is short of what we ought to be. God can not be satisfied with that which is imperfect. This requirement keeps us in mind of our infirmities, and keeps us at work. Like Paul, we must be ever striving ( Philippians 3:12 ). Our standard is not the perfection of great and

  ^a 48 Ye therefore shall be perfect, as your heavenly Father is perfect.