8 Sermon Project Part Eight of Eight
The Law of Love
Mt.5: 38-48
Before we looked at how Christ clarified the seventh commandment & how to hold our yeas as yea's and our na's as na's, as we come to an end of this eight part series our final portion of scripture we are going to take a in depth look at is found in Mt: 5 verse's 38-48 a little bit larger portion of text than previously.
(Mat 5:38) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
(Mat 5:39) 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.
(Mat 5:40) And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
(Mat 5:41) And whosoever shall compel thee to go a mile, go with him twain.
(Mat 5:42) Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
(Mat 5:43) Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
(Mat 5:44) 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 despitefully use you, and persecute you;
(Mat 5:45) 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.
(Mat 5:46) For if ye love them which love you, what reward have ye? do not even the publicans the same?
(Mat 5:47) And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
(Mat 5:48) Be ye therefore perfect, even as your Father which is in heaven is perfect.
As we begin let me point out by saying this is one of the most misinterpreted section of scripture in todays society. Know stop and think about this. Picture this your at a ball game or a movie with some friends, by mistake your big head is blocking the view of the person behind you. This person gets upset and says a few choice words to you or maybe even nudges you in the back of the head, Our first reaction may be to share a few choice words back to them our to give them a nudge to there head right back but a bit harder. Its OK right ? Well everyone always says the Bible Say's an eye for an eye a tooth for a tooth right. I mean it's right here verse 38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: So its OK. Wrong. That is a misinterpretation of God's word by no means is Christ saying do to others as they do to you. OK then pastor what is Christ saying here ? Well lets take a look. An eye for an eye and a tooth for a tooth. The law quoted is found in Exo 21:23-25 and again in Lev 24:18-20. Moses intended it to protect person and property by prescribing what punishment the law should inflict. He who took a life should lose his life; he who robbed another of an eye should be punished by the loss of an eye. However, the Jews perverted it to justify private retaliation's. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified by this rule to inflict the same injury on others that they had received. Our Saviour remonstrates against this. He declares that the law had no reference to private revenge, that it was given only to regulate the magistrate, and that their private conduct was to be governed by different principles. When this law is taken into private matter it has another name Revenge. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians. Quick fact The law of personal retaliation exists in Arabia today. Christ shows that contrary to the doctrine of the scribes, that we may in no wise render evil for evil, but rather suffer double injury, and do well to them that are our deadly enemies. But yet in some cultures even today it is taken so litany the put a price on it for example if a man cuts off his neighbor's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbor; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage. Back to verse 38 Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) It hath been said - In the law, as a direction to judges, for violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - but this has been interpreted, as encouraging bitter and rigorous revenge.
Let go to verse 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. Our Lord’s own meek, yet dignified bearing, when smitten rudely on the cheek, Joh 18:22-23 Now He does not literally mean presenting the other cheek because that would be inviting more harm or anger, but rather it is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey to us. We don't want or at least shouldn't want to provoke anyone. The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have peace and comfort. the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself. But I say unto you, that ye resist not evil,.... This is not to be understood as of any sort of evil, not of the evil of sin, of bad actions, and false doctrines, which are to be opposed; nor of the evil one, Satan, who is to be resisted; but of an evil man, an injurious one, who has done us an injury. We must not render evil for evil, or repay him in the same way. Not that a man may not lawfully defend himself, and endeavor to secure himself from injuries is justifiable but rather he is not to make use of private revenge. As if a man should pluck out one of his eyes, he must not in revenge pluck out one of his; or should he strike out one of his teeth, he must not use him in the same manner; but patiently bear the affront, or seek satisfaction in another way. Bottom line Our Lord’s meaning is, “Do not repel one outrage by another.” He that does so makes himself precisely what the other is, a wicked person. Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. Turn to him the other. This must be the Christian spirit, the great law of love, which "endureth all things." This is not a code to be slavishly observed in the letter, but its spirit must always be preserved.
Verse 40 & 41 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Anyone been sued? Well heres how to handle it. Better to give it up, too, than to engage in litigation. Many a poor soul has realized this when it was too late, and the lawyers had divided his property. Avoid lawsuits if possible.
Every where our blessed Lord shows the utmost disapprobation of such litigations as they tend to destroy brotherly kindness and charity. It is evident that he would have his followers suffer the loss of all their property than to have recourse to such modes of litigation, at such a great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man. Don't contest the matter, or try the cause in an open court. let him have thy cloak also; do not forbid, or hinder him from taking it. If a wrangling, quarrelsome man, insists upon having thy coat, or upper garment, let him take the next; and rather suffer thyself to be stripped naked than engage in a litigious broil with him. This also is contrary to the above canon of the Jews. Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behavior of our Lord himself in Joh 18:22-23. Compel thee to go a mile Christ directs to yield the service, and double it rather than refuse it. Shall compel thee (aggareusei). The word is of Persian origin and means public couriers or mounted messengers (aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ. go with him twain: his meaning is, not to dispute such a matter, though it may be somewhat laborious and disagreeable, but comply, for the sake of peace. the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. Christ wants us to Go the extra mile for the sake of peace this is the law of love.
Lets continue verse 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Give to him that asketh thee. Palestine swarmed with blind, lepers, and maimed, who were dependent on charity. Every corner you turned there most likely was a beggar. Turn not away. The Lord does not bid to give to every one, not to loan to every one, for this would not be a blessing, but to have a spirit that will be ready to do so whenever it is right. This is the general rule. It is better to give sometimes to an undeserving person than to turn away one who is really in need. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a one is indeed hungry, feed him; if he needs anything further, give him employment. If a widow, an orphan, a man of misfortune, or an infirmed man, lame, or sick, is at your door, never send any of them away empty. So this is true of a poor and needy friend that wishes to borrow. We are not to turn away or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man would be to throw away our property, encourage laziness and crime, and ruin our own families. It should be done consistently with every other obligation, and of this everyone is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in need, we should lend to him without usury, and without standing much about the security. To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God’s stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim. Its great to give charity but take care of your duties first. Luke 6:35-36 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful. Give, Loan to others from the love of Christ in your heart without expecting to be paid back. If we expect the return of payment its not the giving of Christ in our hearts but the giving of our own gain and selfishness. When you give give deservingly, and without expectation of any return, now if you get a return great, if not its OK and it wont cause any animosity between you and they because you went expecting it any way were you?
Moving on to verse 43-48 Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. 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 despite fully use you, and persecute you; 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. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.
The Jewish teachers by “neighbour” understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children. We have here, lastly, an exposition of that great fundamental law Thou shalt love thy neighbor, which was the fulfilling of the law.
I. I want you to see here how this law was corrupted by the comments of the Jewish teachers, God said, Thou shalt love thy neighbor; and by neighbor they understood this as those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbor, they were developed there own rule which God never designed; Thou shalt hate thine enemy; and they looked upon whom they saw as their enemies, thus making void the great command of God by their own traditions, though there were express laws to the contrary,which we can read in Exo_23:4, Exo_23:5; Deu_23:7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it - to make room for Israel, and that they might not be snares to them; but it was very ill-natured
II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: “But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies,” Mat_5:44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom this is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. I want you to Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and honor all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told,
1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their reviling s with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them.
2. That we must do well to them: “Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls.” It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn;
3. We must pray for them: Pray for them that spitefully use you, and persecute you. Again Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and spitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,
[1.] That we may be like God our Father; “that ye may be, may approve yourselves to be, the children of your Father which is in heaven.” Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, Mat_5:45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favors, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness.
[2.] That we may herein do more than others, Mat_5:46, Mat_5:47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, “What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans.” Those who promise themselves a reward above others must study to do more than others.
Lastly, Our Saviour concludes this subject with this exhortation in (Mat_5:48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.
In closing if your were standing next to Christ how do you think you would measure up? Have you conformed yourself as to His likeness or to the likeness of the world?
The Law of Love
Mt.5: 38-48
Before we looked at how Christ clarified the seventh commandment & how to hold our yeas as yea's and our na's as na's, as we come to an end of this eight part series our final portion of scripture we are going to take a in depth look at is found in Mt: 5 verse's 38-48 a little bit larger portion of text than previously.
(Mat 5:38) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
(Mat 5:39) 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.
(Mat 5:40) And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
(Mat 5:41) And whosoever shall compel thee to go a mile, go with him twain.
(Mat 5:42) Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
(Mat 5:43) Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
(Mat 5:44) 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 despitefully use you, and persecute you;
(Mat 5:45) 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.
(Mat 5:46) For if ye love them which love you, what reward have ye? do not even the publicans the same?
(Mat 5:47) And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
(Mat 5:48) Be ye therefore perfect, even as your Father which is in heaven is perfect.
As we begin let me point out by saying this is one of the most misinterpreted section of scripture in todays society. Know stop and think about this. Picture this your at a ball game or a movie with some friends, by mistake your big head is blocking the view of the person behind you. This person gets upset and says a few choice words to you or maybe even nudges you in the back of the head, Our first reaction may be to share a few choice words back to them our to give them a nudge to there head right back but a bit harder. Its OK right ? Well everyone always says the Bible Say's an eye for an eye a tooth for a tooth right. I mean it's right here verse 38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: So its OK. Wrong. That is a misinterpretation of God's word by no means is Christ saying do to others as they do to you. OK then pastor what is Christ saying here ? Well lets take a look. An eye for an eye and a tooth for a tooth. The law quoted is found in Exo 21:23-25 and again in Lev 24:18-20. Moses intended it to protect person and property by prescribing what punishment the law should inflict. He who took a life should lose his life; he who robbed another of an eye should be punished by the loss of an eye. However, the Jews perverted it to justify private retaliation's. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified by this rule to inflict the same injury on others that they had received. Our Saviour remonstrates against this. He declares that the law had no reference to private revenge, that it was given only to regulate the magistrate, and that their private conduct was to be governed by different principles. When this law is taken into private matter it has another name Revenge. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians. Quick fact The law of personal retaliation exists in Arabia today. Christ shows that contrary to the doctrine of the scribes, that we may in no wise render evil for evil, but rather suffer double injury, and do well to them that are our deadly enemies. But yet in some cultures even today it is taken so litany the put a price on it for example if a man cuts off his neighbor's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbor; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage. Back to verse 38 Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) It hath been said - In the law, as a direction to judges, for violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - but this has been interpreted, as encouraging bitter and rigorous revenge.
Let go to verse 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. Our Lord’s own meek, yet dignified bearing, when smitten rudely on the cheek, Joh 18:22-23 Now He does not literally mean presenting the other cheek because that would be inviting more harm or anger, but rather it is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey to us. We don't want or at least shouldn't want to provoke anyone. The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have peace and comfort. the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself. But I say unto you, that ye resist not evil,.... This is not to be understood as of any sort of evil, not of the evil of sin, of bad actions, and false doctrines, which are to be opposed; nor of the evil one, Satan, who is to be resisted; but of an evil man, an injurious one, who has done us an injury. We must not render evil for evil, or repay him in the same way. Not that a man may not lawfully defend himself, and endeavor to secure himself from injuries is justifiable but rather he is not to make use of private revenge. As if a man should pluck out one of his eyes, he must not in revenge pluck out one of his; or should he strike out one of his teeth, he must not use him in the same manner; but patiently bear the affront, or seek satisfaction in another way. Bottom line Our Lord’s meaning is, “Do not repel one outrage by another.” He that does so makes himself precisely what the other is, a wicked person. Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. Turn to him the other. This must be the Christian spirit, the great law of love, which "endureth all things." This is not a code to be slavishly observed in the letter, but its spirit must always be preserved.
Verse 40 & 41 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Anyone been sued? Well heres how to handle it. Better to give it up, too, than to engage in litigation. Many a poor soul has realized this when it was too late, and the lawyers had divided his property. Avoid lawsuits if possible.
Every where our blessed Lord shows the utmost disapprobation of such litigations as they tend to destroy brotherly kindness and charity. It is evident that he would have his followers suffer the loss of all their property than to have recourse to such modes of litigation, at such a great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man. Don't contest the matter, or try the cause in an open court. let him have thy cloak also; do not forbid, or hinder him from taking it. If a wrangling, quarrelsome man, insists upon having thy coat, or upper garment, let him take the next; and rather suffer thyself to be stripped naked than engage in a litigious broil with him. This also is contrary to the above canon of the Jews. Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behavior of our Lord himself in Joh 18:22-23. Compel thee to go a mile Christ directs to yield the service, and double it rather than refuse it. Shall compel thee (aggareusei). The word is of Persian origin and means public couriers or mounted messengers (aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ. go with him twain: his meaning is, not to dispute such a matter, though it may be somewhat laborious and disagreeable, but comply, for the sake of peace. the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. Christ wants us to Go the extra mile for the sake of peace this is the law of love.
Lets continue verse 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Give to him that asketh thee. Palestine swarmed with blind, lepers, and maimed, who were dependent on charity. Every corner you turned there most likely was a beggar. Turn not away. The Lord does not bid to give to every one, not to loan to every one, for this would not be a blessing, but to have a spirit that will be ready to do so whenever it is right. This is the general rule. It is better to give sometimes to an undeserving person than to turn away one who is really in need. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a one is indeed hungry, feed him; if he needs anything further, give him employment. If a widow, an orphan, a man of misfortune, or an infirmed man, lame, or sick, is at your door, never send any of them away empty. So this is true of a poor and needy friend that wishes to borrow. We are not to turn away or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man would be to throw away our property, encourage laziness and crime, and ruin our own families. It should be done consistently with every other obligation, and of this everyone is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in need, we should lend to him without usury, and without standing much about the security. To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God’s stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim. Its great to give charity but take care of your duties first. Luke 6:35-36 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful. Give, Loan to others from the love of Christ in your heart without expecting to be paid back. If we expect the return of payment its not the giving of Christ in our hearts but the giving of our own gain and selfishness. When you give give deservingly, and without expectation of any return, now if you get a return great, if not its OK and it wont cause any animosity between you and they because you went expecting it any way were you?
Moving on to verse 43-48 Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. 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 despite fully use you, and persecute you; 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. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.
The Jewish teachers by “neighbour” understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children. We have here, lastly, an exposition of that great fundamental law Thou shalt love thy neighbor, which was the fulfilling of the law.
I. I want you to see here how this law was corrupted by the comments of the Jewish teachers, God said, Thou shalt love thy neighbor; and by neighbor they understood this as those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbor, they were developed there own rule which God never designed; Thou shalt hate thine enemy; and they looked upon whom they saw as their enemies, thus making void the great command of God by their own traditions, though there were express laws to the contrary,which we can read in Exo_23:4, Exo_23:5; Deu_23:7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it - to make room for Israel, and that they might not be snares to them; but it was very ill-natured
II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: “But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies,” Mat_5:44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom this is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. I want you to Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and honor all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told,
1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their reviling s with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them.
2. That we must do well to them: “Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls.” It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn;
3. We must pray for them: Pray for them that spitefully use you, and persecute you. Again Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and spitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,
[1.] That we may be like God our Father; “that ye may be, may approve yourselves to be, the children of your Father which is in heaven.” Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, Mat_5:45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favors, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness.
[2.] That we may herein do more than others, Mat_5:46, Mat_5:47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, “What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans.” Those who promise themselves a reward above others must study to do more than others.
Lastly, Our Saviour concludes this subject with this exhortation in (Mat_5:48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.
In closing if your were standing next to Christ how do you think you would measure up? Have you conformed yourself as to His likeness or to the likeness of the world?
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This was a powerful and timely message. Thank you for devoting yourself in service, brother! May God bless you and your family on your journey and continue to reveal his will through you to those you meet or who come across your words as I have.
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