it hath been said by them of old | for it is the city of the great King: time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; formed, others might be violated with impunity. Acting upon this principle, the people were accustomed to swear by heaven, earth, the temple, their own heads, or the like, in common conversation; in short, they were guilty of what is now termed profanity, or profane swearing. Against this vicious and criminal practice, Jesus bears a solemn testimony. Forswear thyself. Commit perjury, by swearing falsely in regard to the past, or violating an oath in regard to the future. See Exo. xx. 16; Lev. xix. 12; Deut. xxiii. 23. ¶ Perform unto the Lord thine oaths. Be governed honestly and strictly by the terms of the oath. Faithfully redeem the solemn pledge. An oath is a solemn affirmation or promise, with an appeal to God to judge the sincerity of the heart and to reward or punish accordingly. A false oath is called perjury, or forswearing. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. 38 Ye have heard that it hath throne of God, and his footstool in the succeeding verse, are emblems still in common use, accommodated to the imperfect ideas which men can form of an all-powerful and all-pervading spirit. 35. The earth, &c. The same remarks apply, as in regard to swearing by heaven. Great King. That is, God. He was regarded as peculiarly the King of the Israelites, and his temple in Jerusalem was considered as the place where his glory and majesty were specially manifested. 36. By thy head. This was a very frequent oath among the Jews and the Gentiles also. It was in effect swearing by the life. Yet as God giveth life, and is the Maker of the head, determining even the color of the hair, which cannot be permanently changed by man, in swearing by the head, reference is necessarily made to Him; and such an oath, if lightly or irreverently made, is profane and condemned by our Lord. some render it, your answer, or reply. 34. Swear not at all. That is, by none of the objects afterwards specified. Some have understood our Lord to for- 37. Your communication. Your lanbid judicial oaths, as used in the ad-guage of affirmation or denial; or, as ministration of justice. But he did not expressly forbid this most solemn form of oath; which we might expect him to do, if he designed to include it with the others forbidden. I am aware it may be urged that, as he prohibited the less solemn, he must be understood to forbid, even more forcibly, the other. But to this argument, I think it a sufficient reply, that our Lord himself answered the Jewish high priest, under an adjuration, which was the most solemn oath known to the Jews. Matt. xxvi. 63, 64. What he forbids is that rash, heedless, profane, practice of swearing, which is not only criminal but disgraceful; though, strangely enough, it has been considered a gentlemanly habit. By heaven, for it is God's throne. If such an oath mean nothing, it is a useless profanity. If it mean any thing, it is in fact swearing by Him who sits on the throne. Matt. xxii. 22. The Yea; nay. Yes; no. The meaning is, that we should simply affirm or deny; and not seek to obtain additional credit, by interlarding our conversation with profane oaths and imprecations. The use of the precise words yea and nay seems unnecessary; for yes and no convey the same ideas; and this is all which is required. Even those who are so careful to obey literally, saying yea and nay, use not the words which Jesus used, but only their translation; and yes and no are as exact a translation as the other. T More than these. That is, the profane additions, by some regarded as highly ornamental, but truly vile, and disgraceful, and criminal. ¶ Cometh of evil. Is evil. It cometh from an evil heart, a corrupt disposition, and indicates an utter disregard for the honor of God and the religious feelings of men. There may be offered been said, An eye for an eye, and a tooth for a tooth. 39 But I say unto you, That ye plausible excuses for some crimes; a man may plead the influence of some powerful temptation addressed to his love of pleasure, or fame, or pelf, or to his appetites and passions. But nothing of the kind can be urged in mitigation of the unmixed wickedness of profanity. It makes no man richer, or happier, or wiser, or more respectable, even for a moment. The idea that it is gentlemanly, to follow the pernicious fashion of profane swearing, is exhibited in its native deformity by Barnes. "It is no mark of a gentleman to swear. The most worthless and vile; the refuse of mankind; the drunkard and the prostitute, swear as well as the best dressed and educated gentleman. No particular endowments are requisite to give a finish to the art of cursing. The basest and meanest of mankind swear with as much tact and skill as the most refined; and he that wishes to degrade himself to the very lowest level of pollution and shame should learn to be a common swearer." 38. Eye for an eye, &c. By what is sometimes called the Lex Talionis, or law of retaliation, the Jews had been allowed to demand that a person who had injured another should submit to a similar injury himself. Exo. xxi. 24; Lev. xxiv. 20; Deut. xix. 21. This was required to be performed according to judicial process. But the people seem gradually to have taken the matter into their own hands, and to have revenged all injuries according to their own pleasure. Jesus taught that revenge was inconsistent with the principles of his government; that evil was to be removed and overcome, not by evil, but by good; that, in short, universal love was a fundamental principle in his kingdom, and must be manifested in the conduct of all its subjects. 39. Resist not evil. Or, as the original implies, resist not the evil person, or the person who offers injury or abuse. That is, return not evil for evil; contend not with the same weapons; enter not into controversy with such a one. We are not, however, to understand that all resistance is forbidden, without any qualification. We are certainly bound to resist evil, by attempting to resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. our overcome it with good; and to prevent a man from injuring us a second time, by melting his heart with kindness. We may resist evil, by energetic expostulation and rebuke. Thus did Jesus. John xviii. 22, 23. Thus did the Apostle Paul. Acts. xvi. 37; xxiii. 3. We are also at liberty, in my judgment, to resist evil, even by force, so far as to obey the great natural law of self-preservation, and to preserve those, also, whom God hath committed to charge. Jesus surely did not intend, that it is the duty of any man to suffer his life to be destroyed by a ruffianly assassin, when he might preserve it, by using the strength which God has given him; nor that a husband and father should quietly fold his hands while his wife and children are butchered before his eyes. Notwithstanding the general prohibition against taking thought for food and raiment, Matt. vi. 31-34, the apostle declares that if a man neglect to make suitable provision for the temporal comfort of his family, he hath denied the faith and is worse than an infidel. 1 Tim. v. 8. In like manner, though it be written, resist not evil, yet if a man abandon his family to the brutal lust or murderous fury of villains, he is justly responsible for so much of the evil as he might have prevented, by a manful use of the means which he has received of God for their protection. Moreover, had Jesus intended his rule to apply to such urgent and extreme cases, he would have said so; and not left it to be inferred from the specifications made of sundry minor and comparatively trivial injuries. A law, so directly opposed to all that had previously been known of natural or revealed religion, and so contrary to the affections implanted by the Creator in the human heart, would surely be distinctly stated, so that its requisitions should be palpable, and not liable to misconception. Jesus illustrates his meaning by examples. Had he intended to include cases where life is in danger, he would not have confined his illustrations to the petty injuries enumerated; for although they be sufficiently vexatious, and some of them regarded as grievous insults, yet by 40 And if any man will sue thee | thee to go a mile, go with him at the law, and take away thy coat, let him have thy cloak also. 41 And whosoever shall compel none of them is life endangered, or any permanent evil to be apprehended. Smite thee on the right cheek. A blow on the face has been considered an intolerable affront, which must be resented and avenged by every man who is not a downright coward. But our Lord shows a more excellent way. Turn to him the other also. Even this is not to be interpreted rigidly and literally; for such was not the practice of Jesus himself; John xviii. 22, 23; nor was such the practice of Paul. Acts xxiii. 3. The meaning is, it is better to endure such an affront, and even allow a repetition of it, than to contend and fight. Better exercise meekness and forbearance, so long as life and limb are not jeopardized, than resort to brute force with one so destitute of honor or common decency as to offer the indignity. 40. As in regard to an insult or assault, mentioned in the previous verse, so in regard to legal vexations, our Lord teaches that we should endure the loss of a small amount of property, even an article of apparel, rather than be drawn into legal contention with a litigious man. T Coat-cloak. The Jews wore two principal garments; a coat, commonly of linen, which encircled the whole body and extended down to the knees; and, over this, the cloak, which was usually square, without sleeves, thrown over the shoulders and loosely wrapped around the body, being sometimes confined by a girdle; hence the phrase to gird up the loins. This outer garment was ordinarily laid aside during the hours of labor, and sometimes used as a covering at night. If a man were determined to take one of these garments, better even let him have both, than to hazard the tedious and vexatious processes, to which his angry and contentious spirit might drag you, in the law. twain. 42 Give to him that asketh thee, and from him that would borrow ly, the custom of impressing men as well as animals, to convey important intelligence from one place to another. The meaning is, if compelled, even at some inconvenience, to travel, by public authority, better go double the distance than obstinately resist. ¶ Mile. The Roman mile, here mentioned, was about eleven twelfths of an English mile. ¶ Twain. Two. From the instructions contained in ver. 38-41, we learn, (1.) that a submission to slight annoyances and injuries is more expedient and conducive to personal comfort, than rash and intemperate opposition and contention; and (2.) that such calmness and forbearance is according to the spirit of the gospel, and may be expected to overcome the evil which exists in the hearts of others. Enmity cannot long continue, when met uniformly by a spirit of love. And the great lesson here as elsewhere taught is, that evil must be conquered by good, not by evil. never overcome evil. accomplish the work. 21. Retaliation will 42. Give to him that asketh thee, &c. Not literally to every one; because to give to some would only furnish them the means to injure themselves and others by indulgence in vicious habits; and others, in like manner, would be encouraged in habits of idleness and sloth. Cultivate generous habits; but give judiciously. Employment is often better for the needy, than presents. The widow and orphan, the sick and the helpless, are to be relieved generously. Those who are able and willing to labor should be furnished with profitable employment. Those who are able but not willing to labor can scarcely be regarded as objects of pecuniary charity. A literal interpretation of the rule would render the rule itself of no value. If a man were to give and lend to every 41. The same rule holds in regard to claimant, according to their several personal freedom of action. T Compel, demands, he would speedily reduce &c. This word in the original is gen- himself to poverty, and no longer be erally supposed to be of Persian origin, able to relieve the truly distressed and and to refer to a custom which prevailed deserving. But every man should disin that country, and indeed în many tribute freely to the necessitous, accordothers to a less or greater extent; name-ing to the means in his possession of thee, turn not thou away. 43 Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy: 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which de He should not lavish all upon himself and family, but impart a portion to the hungry and naked. 43. It hath been said. Not in the Mosaic law, but by the traditions of the elders. God commanded that neighbors should be loved; Lev. xix. 18; and hence the expositors of the law represented that enemies might be hated. But this was merely an inference, and a wrong one. Jesus teaches a different doctrine entirely. 44. Love your enemies. Cultivate a spirit of unbounded, universal kindness and love. If enemies are to be loved, of course all are objects of love; for we are not required to be more affectionate to enemies than to friends, or to those who have neither benefitted nor injured us. We are not required to approve or love the evil conduct of our enemies; this we may and must disapprove, if we are truly Christians. We may expostulate with them and rebuke them, but with a spirit of kindness. We must cherish towards them that benevolent and affectionate spirit which will prompt us to do them good, whenever an opportunity offers, and inspire an ardent wish for their reformation and happiness. Could this spirit dwell in our hearts, and be plainly manifested in our conduct, very many enemies would be converted into friends. This seems to be the meaning of Jesus: and his conduct, while on earth, was of corresponding character. Perhaps he requires no more difficult duty of his followers, than to love their enemies; but they must perform it, if they would resemble their Master. Just as far as they fall short of obedience, in this particular, just so far are they destitute of a Christian spirit. T Bless them that curse you. To bless is to do good, to show kindness, to bestow benefits. And in this manner is love to enemies to be manifested. We are not to renuer railing for railing, nor cursing for spitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which cursing; but we are to desire the good of those who would injure us, and to manifest that desire by kind words and benevolent conduct. T¶ Do good to them that hate you. Very nearly the same idea is here repeated; affirming more distinctly the importance of doing good to enemies, as well as wishing for their welfare. Pray for them. We are neither to wreak vengeance on them ourselves, nor ask God to do so. We are rather to beseech.him to bless them, by reforming them from their vices, cleansing them from their unrighteousness, removing all enmity from their hearts, and making them true disciples of Jesus, children of their heavenly Father, and heirs of heaven. ¶ Despitefully use you, and persecute you. These words seem originally to have indicated those who oppressed others under the forms of law, but afterwards became more general in their signification. The meaning is, those who manifest a spirit of enmity by injurious conduct. 45. That ye may be the children, &c. Or, according to the Greek, the sons, &c. Son is used to express several kinds of relationship. See note on Matt. i. 1. The meaning here is, that ye may resemble your heavenly Father; that ye may be like him; that your spirit and conduct may be similar to his. For he maketh his sun, &c. Jesus illustrates his meaning by naming two examples of God's kindness and impartial benevolence to men. He gives sunshine and rain to all; to those who curse and hate, as well as those who love and bless him. He does not render evil for evil, nor cursing for cursing; but by his providence exemplifies the fact that he is good unto all, and his tender mercies are over all his works. Ps. cxlv. 9. 46. For if ye love them which love you. If ye love your friends; if ye merely return love for love, while, at love you, what reward have ye? | as your Father which is in heaven do not even the publicans the same? is perfect. 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect, even the same time, ye return evil for evil, and hate them who hate you. Reward. What merit is there in so doing, or what reward can be expected? No self-denial, no effort, is required; no labor performed; it is no more than is natural in those who make no pretensions to religious feeling. ¶ Publicans. The Roman tax-gatherers were so called. Most of them were Gentiles; but there were a few Jews among the number. The Jews very unwillingly paid the tribute demanded of them, and most heartily detested those agents and representatives of their oppressors. Many of the publicans, moreover, seem to have manifested a grasping disposition, taking from the people more than the law required. Luke iii. 13. Perhaps they were provoked to this, by the perpetual reproaches and abuse they endured from the populace. However this be, the Jews accounted the publicans as most notorious sinners; and, in their vocabulary, publican and sinner were almost if not altogether synonymous terms. The meaning of Jesus is, if ye love only them who love you, ye do no more than the vilest of sinners; for this is done by the publicans, whom ye despise and detest. 47. Salute. Various forms both of speech and gesture were used in the East, in saluting or addressing superiors, equals, or inferiors. The meaning is, generally, if ye respectfully address your brethren and friends; if to them alone ye show the customary tokens of civility; if ye treat only them with politeness; ye do nothing indicating superior love or godliness; for all this is done by the despised publicans. 48. Be ye therefore perfect, &c. That is, in regard to the particular duty which had been enforced; the duty, namely, of cultivating and manifesting a spirit of universal benevolence and good will. They were not to bestow all their love upon a few, and withhold it from all others; much less were they to indulge enmity against any. But as the perfection of God's love was mani TA CHAPTER VI. AKE heed that ye do not your alms before men, to be seen fested by its good fruits to all, even to the evil and unthankful, to the rebellious and unjust; so, if they would resemble Him and approve themselves worthy the name of children, must their love be exhibited in blessings upon those who cursed, deeds of kindness to them who hated, and prayers for the injurious and persecutors. From the concluding verses of this chapter is afforded an unanswerable argument, that God will never render evil for evil, but that he will overcome evil with good; that he will never inflict endless evil on any of his children, but that he will in due time bless them all. On no other supposition can the command and exhortation of our Lord be explained. If we must love our enemies, in order to resemble God, then he loves his enemies; if we must do good to them who hate us, in order to resemble him, then he likewise doeth good to them who hate him. He never changes. He will, therefore, always love and bless his enemies and all men, and bestow benefits on all. On the contrary supposition, Jesus is made to require his disciples to do that which God does not do, in order to imitate him; to love their enemies, while he hates his; to bless those who curse them, while he curses those who curse him; to do good to those who hate them, while he inflicts unending and unmitigated evil on those who hate him;--and all this, in order to become so much like him as to be worthy the name of children! Such was never the character of Christ's teaching. On the contrary, he exhibited, in his own life, the spirit he commands his disciples to cherish; he is the image of the Father, and the Father's spirit is manifest in him; he declares that God is thus good and gracious to men, and bestows and will bestow the richest blessings on them. We may believe then in the final destruction of all sin, and the endless reign of holiness; and in this belief we may abundantly rejoice, giving thanks unto God. |