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.i

been said, An eye for an eye, and a tooth for a tooth:

39 But I say unto you that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue

i Ja.5.12.

have not our lives in our power, even to alter the essential colour of a hair. Therefore we have no right to pledge our lives for our sincerity. And to use such oaths in conversation is the grossest trifling with God and sacred things. But many profane people now use a list of such oaths, which they flatter themselves do not violate the third commandment, because the name of God is not used. Such perare ungodly and condemned. Profane swearers are generally of low, debased character in every important respect.

sons

37. Your communication. Your talk. Be content with a solemn, honest, explicit, yes or no. There is really no need of more. Extravagant talk and profuse appeals and affirmations to establish what we say, come of evil. They spring from bad dispositions, wrong views, evil motives or habits, and are from the Evil

one.

The oath of itself, is a recognition of man's untruthfulness.

38. An eye for an eye. God had enjoined this (Deut. 19. 21. Levit. 24. 20. Exod. 21. 24) as a rule for magistrates to punish personal injuries by inflicting the like, and not more or less at their pleasure. But this rule was seized upon by individuals to gratify private revenge, and to do to others as others did to them. This lex talionis, or law of retaliation, was mostly in private hands, according to their customs, and was a source of great mischief.

1. As to person

39. Resist not evil, or al indignity. the evil-doer who affronts you. This is against rendering evil

j Ex.21.24. k Pr.20.22; 24.29. Ro.12.17-19. l Is.50.6.

for evil to any man, and even more against taking a stand of hostile opposition to match another's misconduct.

As in the former passages, the doctrine laid down is not absolute, but qualified by what immediately follows. To practice non-resistance · in all cases, is often to encourage the wicked.- -T Smite thee. Greekrapisei-rap or slap thee. This was regarded as a special affront. 2 Cor. 11. 20. The phrase is used here proverbially. We are to present a front of greatest patience and forbearance. Instead of smiting back, as is common among men, it had better be borne meekly. "This one staff of Moses shivers the ten thousand spears of Pharaoh." A personal indignity had rather be suffered than to pay back in the same coin. This does not refer to self-defence for protection of life and family. Our Lord's example is to the point, "Who when he was reviled, reviled not again." 1 Pet. 2. 23. Micah 5. 1. See Rom. 12. 17-19. 2. As to injury 40. Sue thee at the law. of estate.

The principle is here applied to property. Where an ill-designing and malicious man takes every opportunity to wrong by lawsuits, and gets an advantage so far as to take away your coat, let him have your cloak also, rather than contend. These were the two chief garments in use at that time. The coat was the under, and the cloak the upper or over, a sort of wrapper, and loose. See Cuts 1-3. It was often used by the poor at night for a covering. Hence the law of Moses provided that in case it was given as a

41 And whosoever shall com

pledge, it should not be retained over night. So it was valued more than the other. And the sentiment here is, that even besides your coat, you had better give up your cloak than contend with such a man. Even on temporal grounds this is often found to be the best plan, rather to lose something than quarrel at law with malicious and wicked men. The cuts below are from Kitto's Encyclopedia, showing the coat (under) and cloak (over), also the fringe (fig. 4) on the hem or border of the outside garment, not at the feet, but midway. 3. As to per- 41. Compel. The term sonal liberty. here used is from a word signifying a king's courier, who could compel (see the word chap. 27. 32) into the public service, especially to carry the king's commands through the empire. This was a custom of Persian origin, and the duty taught is, that if compelled or pressed into service by such public authority, and made to go a mile, we should go twain, that is, two miles, rather than quarrel. The spirit here enjoined is, wherever it is possible, and as much as lieth in us (that is, for our part), to live peaceably with all men. Rom.

42 Give to him that asketh

12. 18 and 13. 1. Patience and gentleness under the severe exactions of men, are inculcated.

42. Give. A broad rule of benevolence is here laid down, which will be safe for all cases. The heart must be open to give. We should cultivate the habit of giving. This is meant as a rule against the rule of many, not to give. We had better even give to one that shall prove undeserving, than turn away the worthy poor unhelped. Many object that there are impostors; but this does not discharge us of our obligation. Such a general presumption in favour of giving should be set aside only by a weighty and sufficient reason. The spirit noticed in James 2. 15, 16, is rebuked that says, "Be ye warmed," &c., but gives nothing. Christians should ask themselves what they have that they have not received. " Every good gift and every perfect gift is from above (James 1. 17), and cometh down from the Father of lights." He gives us more than others, that we may have wherewith to dispense His bounties. So He makes us stewards, and will hold us to account. We should take all

fit means for applying our liberality in the best way. Augustine says that the point lies here, "We are to give to every man, but not to give every thing "-not always to give what is asked, but to send none away without some good word or deed from us.- - Borrow. We should be ready to lend. This is another shape of liberality. The poor may be helped in this way, where they are worthy and industrious, and ask no more. Luke has it, and lend, hoping for nothing again (6. 35).- -T Turn not thou away from such an application; but show a disposition to entertain it in Christian kindness. Christians should be liberal, considering how great things God hath done for them, and how destitute they would be without the special, distinguishing liberality of God.

43. It hath been said. See Levit. 19. 18, where only the first clause is found in the law, "Thou shalt love thy neighbour (as thyself"). They had added the following clause. As the Theocratic people, they were to hate their enemies only as God's enemies. So we find David often praying for destruction to come upon his enemies. Yet not his private foes so much as God's. Here Christ teaches us that we must love the man while hating the evil that is in him. But the Jews indulged private hatred. It was their carnal inference, and they had made it part of the law. They pretended that the command to love their neighbour bound them to hate their enemies. And while God called their fellow-man their neighbour, they contended that none but Jews and friends were such. They termed all the heathen their enemies, and their hatred toward them was proverbial.

44 But I say unto you, Love ° your enemies, bless them that curse you, do good to them that hate you, and pray P for them which despitefully use you, and persecute you;

o Ro.12.14,20. p Lu.23.34. Ac.7.60.

And this they pretended to have deduced from God's command for avoiding and driving out the heathen.

44. Love your enemies-in the sense explained, blessing, benefitting, and praying for them. An enemy is one who hates us, and seeks to injure us. Bear good-will toward such, not rendering evil for evil to any man, but contrariwise blessing. See David's treatment of Saul, and its effect upon his enemy, who exclaimed, "Thou art more righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil" (1 Sam. 24. 17). We are not required to cherish and treat them as friends. Yet we must not treat them as enemies, but rather regard them as fellow-sinners.- -T Bless them. Give them good words. See Acts 7. 60. We should remember how God treats us, "for he is kind unto the unthankful and evil," and by so doing we shall heap coals of fire on their heads.- ¶ Do good. Be disposed to benefit them that are ill-disposed toward you and seek your injury.

Despitefully use you-insult and abuse you. Pray for such as execrate you. By this means they may be made better, for God can renew their hearts in answer to your requests. Pray for blessings upon such as pour abuses and imprecations upon you. Return the opposite conduct, good for evil, "contrariwise blessing." 1 Pet. 3. 9.- -T Persecute you-injure you and follow you with wrongs. One of the most beautiful gems of oriental literature is contained in a passage from the Persian poet Sadi, quoted by Sir William Jones, the sentiment of which is embodied in the following lines:

on the good, and sendeth rain on the just and on the unjust.

46 For if ye love them which

q Job 23.3.

The sandal tree perfumes, when riven,
The axe that laid it low;
Let man who hopes to be forgiven,
Forgive and bless his foe.

45. That ye may be the children. This is the temper of God, and to resemble Him, or to have evidence of being born of Him, we must show such a disposition. "He is kind to the unthankful and to the evil." This is shown in the sunshine and the rain, which are His. He sends daily a thousand mercies upon the vilest sinners. And as we see daily this goodness of God to offenders,__ we should practise accordingly. This is contrary to carnal nature. Yet this is God's plan in the world. To show His wrath, and to make His power known, He endures with much long-suffering the vessels of wrath fitted to destruction (Rom. 9. 22). But at the judgment He will make the closest distinction. "Then shall ye return and discern between the righteous and the wicked" (Mal. 3. 18. Matt. 25. 46).

46. For if. To return good for good is natural, and a mere exchange which none are too bad to make, as it suits their interest; but to render good for evil is most contrary to nature, and is the Christian's temper as distinct from the world.- ¶ Publicans. Luke says sinners. The Publicans were tax-gatherers, and their business was to get from every body and not to give to take in, and not to give out; and yet even these, who only knew of exacting dues from every man, even they would render love for love, and pay back in the same coin the kindness shown to them. Publicans and sinners (or heathens) are terms often associated.

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,

r

7 Ge.17.1. De.18.13. Lu.6.36,40. Col.1.28. They were counted a vile class, partly because they were covetous and rapacious deceitful and cruel as a class. It is our natural pleasure and interest to love those who love us. It is our Christian duty and privilege to love those who do not love us. Otherwise, what do we more than others? What special triumph is it over evil passions? What gain is our religion to us? Especially, what reward have we by this rule? What treatment could we expect of God on the same principle?

47. Salute. This word is often rendered greet, and sometimes embrace, as a token of friendship and affection. It is meant to express the common offices of civility and good understanding, being on good terms and treating kindly. If you greet none but your friends with marks of favour, what do ye special, or extra, or beyond others, to show the power and value of your religion? A follower of Christ is bound to do more than others, because the religion of Christ is better than others, and makes men better.

48. Beye, &c. This is the language of the law. Deut. 18. 13. "Thou shalt be perfect (marg. upright, or sincere) with the Lord thy God." Therefore adopt no such false standard as the Pharisees, who qualify the law and make it void by their traditions. Be ye consistent and complete in your piety, in like manner as your Father in heaven.--¶ Perfect. There is nothing here to prove that sinless perfection is attained in this life. Paul constantly uses this term (rss) to denote an advanced, matured piety, as distinguished from babes (vii) in

Christ. These were "men of full age." Leaving the principles or elements (rudiments), let us go on unto perfection." Noah is spoken of as "a just man and perfect (or upright, margin) in his generation," where the latter clause is explanatory. (Gen. 6.9.) He was pious in all his relations of life. Luke reads, "Be ye therefore merciful" (6. 36).

-¶Even as. (worεp, Gr.) In like manner as, &c. We are to have a holy God-our Father in heaven -for a pattern; and we are never to rest satisfied with our attainments until we reach His spotless perfection in the heavens. "He that dwelleth in God, dwelleth in love, for God is love."

CHAPTER VI.

1. Your alms. Our Lord having taught us what we are to do, proceeds now to teach us how we are to do it. Doing alms is giving money, food, clothing, or any such supply to the destitute. Those bounties to the poor which you commonly give, give with the right spirit. Our Lord would correct evil motives in doing good things. He would teach that the virtue lies not in the outward act, for the inward temper and aim may destroy all the goodness in His sight. "Ambition maketh alms vain." Doing alms, or distributing supplies among the poor, to be seen of men, where the object is to make a show, and attract public notice-this has no praise-worthiness before God. A Christian should let his light shine. He should therefore be willing that others should know of his doings, for example's sake. But this is plainly different

2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

3 or, cause a trumpet to be sounded.

Augus

from noising them abroad. tine likens those who boast their good deeds, to the foolish hen, who has no sooner laid her egg, than by her cackling she calls some one to take it away. - Otherwise, or else, he loses God's approbation of the act. The merciful, who are humbly and heartily so, out of Christian charity, shall obtain mercy (Matt. 5. 7).

2. Do not sound a trumpet. This is a phrase used in many languages to express boasting and parade. We need not suppose that any trumpet was actually blown.-¶ Hypocrites, pretenders, dissemblers, false characters. The term was first used for stageactors, who often wore masks, and whose business it was to act a false part, to assume the character of another, and counterfeit his conduet. It may be remarked that stage-players and gladiators were introduced to the public by sounding of trumpets.

Synagogues, and streets. Alms were specially distributed in the synagogues or places of religious concourse. The poor would flock there, naturally hoping for charities from the good. So, the lame man at the temple gate (Acts 3). In the Apostles' time, collections for the poor and needy formed part of the worship on the Sabbath. The streets, also, at the corners, and where roads met, served as a resort; and there, amongst the crowd, the utmost ostentation was shown by the proud and heartless donors.--¶ Their reward. This noisy praise in the streets they look for, and they get it to their heart's content; and this is all they shall get. God gives them their request, but sends leanness into their