Teks -- Matthew 5:43-48 (NET)

Love for Enemies

5:43 “You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and pray for those who persecute you, 5:45 so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 5:43 - And hate thine enemy

And hate thine enemy ( kai misēseis ).

This phrase is not in Lev 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Rom 12:20 quotes Pro 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour"is "nigh-bor,"one who is nigh or near like the Greek word plēsion here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luk 10:29.).

Robertson: Mat 5:48

@@Perfect (teleioi ). The word comes from telos , end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children.

Vincent: Mat 5:43 - Neighbor

Neighbor ( τὸν πλησίον )

Another word to which the Gospel has imparted a broader and deeper sense. Literally it means the one near (so the Eng., neighbor = nigh-bor ) , indicating a mere outward nearness, proximity. Thus a neighbor might be an enemy. Socrates (Plato, " Republic," ii., 373) shows how two adjoining states might come to want each a piece of its neighbor's (τῶν πλησίον ) land, so that there would arise war between them; and again (Plato, " Theaetetus," 174) he says that a philosopher is wholly unacquainted with his next-door neighbor, and does not know whether he is a man or an animal. The Old Testament expands the meaning to cover national or tribal fellowship, and that is the sense in our Lord's quotation here. The Christian sense is expounded by Jesus in the parable of the Good Samaritan (Luk 10:29 sqq.), as including the whole brotherhood of man, and as founded in love for man, as man, everywhere.

Wesley: Mat 5:43 - Thou shalt love thy neighbour; And hate thy enemy

God spoke the former part; the scribes added the latter. Lev 19:18.

Wesley: Mat 5:44 - Bless them that curse you

Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. Luk 6:27, Luk 6:35.

Wesley: Mat 5:45 - That ye may be the children

That is, that ye may continue and appear such before men and angels.

Wesley: Mat 5:45 - For he maketh his sun to rise

He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.

Wesley: Mat 5:46 - The publicans

were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.

Wesley: Mat 5:47 - And if ye salute your friends only

Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!

Wesley: Mat 5:48 - Therefore ye shall be perfect; as your Father who is in heaven is perfect

So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.

JFB: Mat 5:43 - Ye have heard that it hath been said

(Lev 19:18).

JFB: Mat 5:43 - Thou shalt love thy neighbour

To this the corrupt teachers added,

JFB: Mat 5:43 - and hate thine enemy

As if the one were a legitimate inference from the other, instead of being a detestable gloss, as BENGEL indignantly calls it. LIGHTFOOT quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.

JFB: Mat 5:44 - But I say unto you, Love your enemies

The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good.

JFB: Mat 5:44 - bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you

The best commentary on these matchless counsels is the bright example of Him who gave them. (See 1Pe 2:21-24; and compare Rom 12:20-21; 1Co 4:12; 1Pe 3:9). But though such precepts were never before expressed--perhaps not even conceived--with such breadth, precision, and sharpness as here, our Lord is here only the incomparable Interpreter of the law in force from the beginning; and this is the only satisfactory view of the entire strain of this discourse.

JFB: Mat 5:45 - That ye may be the children

Sons.

JFB: Mat 5:45 - of your Father which is in heaven

The meaning is, "that ye may show yourselves to be such by resembling Him" (compare Mat 5:9; Eph 5:1).

JFB: Mat 5:45 - for he maketh his sun

"your Father's sun." Well might BENGEL exclaim, "Magnificent appellation!"

JFB: Mat 5:45 - to rise on the evil and on the good, and sendeth rain on the just and on the unjust

Rather, (without the article) "on evil and good, and on just and unjust." When we find God's own procedure held up for imitation in the law, and much more in the prophets (Lev 19:2; Lev 20:26; and compare 1Pe 1:15-16), we may see that the principle of this surprising verse was nothing new: but the form of it certainly is that of One who spake as never man spake.

JFB: Mat 5:46 - For if ye love them which love you, what reward have ye? do not even the publicans the same?

The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."

JFB: Mat 5:47 - And if ye salute your brethren only

Of the same nation and religion with yourselves.

JFB: Mat 5:47 - what do ye more than others?

What do ye uncommon or extraordinary? that is, wherein do ye excel?

JFB: Mat 5:47 - do not even the publicans so?

The true reading here appears to be, "Do not even the heathens the same?" Compare Mat 18:17, where the excommunicated person is said to be "as an heathen man and a publican."

JFB: Mat 5:48 - Be ye therefore

Rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.

JFB: Mat 5:48 - perfect

Or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds,

JFB: Mat 5:48 - even as your Father which is in heaven is perfect

He refers to that fullorbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."

JFB: Mat 5:48 - SERMON ON THE MOUNT

Continued.

Clarke: Mat 5:43 - Thou shalt love thy neighbor, and hate thine enemy

Thou shalt love thy neighbor, and hate thine enemy - Instead of πλησιον neighbor, the Codex Graevii, a MS. of the eleventh century, reads φιλον friend. Thou shalt love thy friend, and hate thine enemy. This was certainly the meaning which the Jews put on it: for neighbor, with them, implied those of the Jewish race, and all others were, considered by them as natural enemies. Besides, it is evident that πλησιον, among the Hellenistic Jews, meant friend merely: Christ uses it precisely in this sense in Luk 10:36, in answer to the question asked by a certain lawyer, Mat 5:29. Who of the three was neighbor ( πλησιον friend) to him who fell among the thieves? He who showed him mercy; i.e. he who acted the friendly part. In Hebrew, רע reâ , signifies friend, which word is translated πλησιον by the Lxx. in more than one hundred places. Among the Greeks it was a very comprehensive term, and signified every man, not even an enemy excepted, as Raphelius, on this verse, has shown from Polybius. The Jews thought themselves authorized to kill any Jew who apostatized; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: "A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbor: - but this is not thy neighbor."Maimon. This shows that by neighbor they understood a Jew; one who was of the same blood and religion with themselves.

Clarke: Mat 5:44 - Love your enemies

Love your enemies - This is the most sublime piece of morality ever given to man. Has it appeared unreasonable and absurd to some? It has. And why? Because it is natural to man to avenge himself, and plague those who plague him; and he will ever find abundant excuse for his conduct, in the repeated evils he receives from others; for men are naturally hostile to each other. Jesus Christ design’ s to make men happy. Now he is necessarily miserable who hates another. Our Lord prohibits that only which, from its nature, is opposed to man’ s happiness. This is therefore one of the most reasonable precepts in the universe. But who can obey it? None but he who has the mind of Christ. But I have it not. Seek it from God; it is that kingdom of heaven which Christ came to establish upon earth. See on Mat 3:2 (note). This one precept is a sufficient proof of the holiness of the Gospel, and of the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and his passions. None but God could have imposed a yoke so contrary to self-love; and nothing but the supreme eternal love can enable men to practice a precept so insupportable to corrupt nature. Sentiments like this are found among Asiatic writers, and in select cases were strongly applied; but as a general command this was never given by them, or any other people. It is not an absolute command in any of the books which they consider to be Divinely inspired. Sir William Jones lays by far too much stress on the casual introduction of such sentiments as this in the Asiatic writers. See his Works, vol. i. p. 168, where the sentiment is connected with circumstances both extravagant and unnatural; and thus it is nullified by the pretended recommendation

Clarke: Mat 5:44 - Bless them that curse you

Bless them that curse you - Ευλογειτε, give them good words for their bad words. See the note on Gen 2:3

Clarke: Mat 5:44 - Do good to them that hate you

Do good to them that hate you - Give your enemy every proof that you love him. We must not love in tongue, but in deed and in truth

Clarke: Mat 5:44 - Pray for them which despitefully use you

Pray for them which despitefully use you - Επηρεαζοντων from επι against, and Αρης Mars, the heathen god of war. Those who are making continual war upon you, and constantly harassing and calumniating you. Pray for them - This is another exquisitely reasonable precept. I cannot change that wicked man’ s heart; and while it is unchanged he will continue to harass me: God alone can change it: then I must implore him to do that which will at once secure the poor man’ s salvation, and contribute so much to my own peace

Clarke: Mat 5:44 - And persecute you

And persecute you - Διωκοντων, those who press hard on and pursue you with hatred and malice accompanied with repeated acts of enmity

In this verse our Lord shows us that a man may be our enemy in three different ways

First, in his heart, by hatred

Secondly, in his words by cursing or using direful imprecations ( καταρωμενους ) against us

Thirdly, in his actions, by continually harassing and abusing us

He shows us also how we are to behave to those

The hatred of the first we are to meet with love

The cursings or evil words of the second, we are to meet with good words and blessings

And the repeated injurious acts of the third, we are to meet with continual prayer to God for the man’ s salvation.

Clarke: Mat 5:45 - That ye may be the children of your Father

That ye may be the children of your Father - Instead of ὑιοι children, some MSS., the latter Persic version, and several of the primitive fathers, read ὃμοιοι, that ye may be like to, or resemble, your Father who is in heaven. This is certainly our Lord’ s meaning. As a man’ s child is called his, because a partaker of his own nature, so a holy person is said to be a child of God, because he is a partaker of the Divine nature

Clarke: Mat 5:45 - He maketh his sun to rise on the evil

He maketh his sun to rise on the evil - " There is nothing greater than to imitate God in doing good to our enemies. All the creatures of God pronounce the sentence of condemnation on the revengeful: and this sentence is written by the rays of the sun, and with the drops of rain, and indeed by all the natural good things, the use of which God freely gives to his enemies."If God had not loved us while we were his enemies, we could never have become his children: and we shall cease to be such, as soon as we cease to imitate him.

Clarke: Mat 5:46 - For if ye love them which love you

For if ye love them which love you - He who loves only his friends, does nothing for God’ s sake. He who loves for the sake of pleasure or interest, pays himself. God has no enemy which he hates but sin; we should have no other

Clarke: Mat 5:46 - The publicans

The publicans - That is, tax-gatherers, τελωναι, from τελος a tax, and ωνεομαι I buy or farm. A farmer or collector of the taxes or public revenues. Of these there were two classes; the superior, who were Romans of the equestrian order; and the inferior, those mentioned in the Gospels, who it appears were mostly Jews

This class of men was detestable among the Romans, the Greeks, and the Jews, for their intolerable rapacity and avarice. They were abhorred in an especial manner by the Jews, to whom the Roman government was odious: these, assisting in collecting the Roman tribute, were considered as betrayers of the liberties of their country, and abettors of those who enslaved it. They were something like the tythe-farmers of certain college-livings in some counties of England, as Lancashire, etc. - a principal cause of the public burthens and discontent. One quotation, of the many produced by Kypke, will amply show in what detestation they were held among the Greeks. Theocritus being asked, Which of the wild beasts were the most cruel? answered, Εν μεν τοις ορεσιν αρκτοι και λεοντες· εν δε ταις πολεσιν, ΤΕΛΩΝΑΙ και συκοφανται . Bears and lions, in the mountains; and Tax-Gatherers and calumniators, in cities.

Clarke: Mat 5:47 - And if ye salute your brethren only

And if ye salute your brethren only - Instead of αδελφους brethren, upwards of one hundred MSS., and several of them of great authority and antiquity, have φιλους friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this reading. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Graevii on Mat 5:43

On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, etc., edit. 1808, has collected much valuable information: the following extract will be sufficient to elucidate our Lord’ s meaning

"Dr. Doddridge supposes that the salutation our Lord refers to, Mat 5:47, If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a different word. I would observe, that it is made use of in the Septuagint to express that action of endearment; and which is made use of by an apocryphal writer, (Ecclus. 30:19), whereas, the word we translate salute is of a much more general nature: this, I apprehend, arose from his being struck with the thought, that it could never be necessary to caution his disciples, not to restrain the civilities of a common salutation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as unfriendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travelers the way, Non monstrare vias , etc., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation; yet there is no reason to believe, from these words of Christ, that many of them at least would not, and that even a Jewish publican received no salutations from one of his own nation, excepting brother publicans

"Nor shall we wonder at this, or think it requisite to suppose the word we translate salute ( ασπαζομαι ) and which certainly, sometimes at least, signifies nothing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabitants of the east seem to want this admonition of our Lord. ‘ When the Arabs salute one another,’ according to Niebuhr, ‘ it is generally in these terms, Salam aleikum , Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam , With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. The Mohammedans of Egypt and Syria never salute a Christian in this manner; they content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Yemen, who seldom see any Christians, are not so zealous but that sometimes they will give them the Salam aleikum .’

"Presently after he says: ‘ For a long time I thought the Mohammedan custom, of saluting Christians in a different manner from that made use of to those of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum , and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same return to their civilities that they did to those of their own religion. For the Greek merchants, with whom I traveled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan manner. And when they were not known to be Christians, by those Turks whom they met with in their journeying, (it being allowed Christian travelers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their turbans white striped with blue, that banditti might take them at a distance for Turks, and people of courage), they never answered those that addressed them with the compliment of Salam aleikum . One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never address the Protestants that live among them with the compliment Jesus Christ be praised; and, when such a thing happens by mistake, the Protestants do not return it after the manner in use among Catholics, For ever and ever. Amen!’

"After this, the words of our Lord in the close of the fifth of Matthew want no farther commentary. The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised anciently among relations, and intimate friends, as it is among modern Asiatics.

If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolic treachery. To pretend much love and affection for those for whom we have neither - to use towards them complimentary phrases, to which we affix no meaning, but that they mean, nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged

Clarke: Mat 5:47 - Do not - the publicans

Do not - the publicans - Τελωναι, - but εθνικοι heathens, is adopted by Griesbach, instead of τελωναι, on the authority of Codd. Vatican. & Bezae, and several others; together with the Coptic, Syriac later, and Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Itala but one; Vulgate, Saxon, and several of the primitive fathers.

Clarke: Mat 5:48 - Be ye therefore perfect - as your Father

Be ye therefore perfect - as your Father - God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, εσεσθε ουν υμεις τελειοι, Ye shall be therefore perfect - ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imitators of his power, independence, justice, etc., but few of his love, condescension, and kindness. He calls himself Love, to teach us that in this consists that perfection, the attainment of which he has made both our duty and privilege: for these words of our Lord include both a command and a promise

"Can we be fully saved from sin in this world?"is an important question, to which this text gives a satisfactory answer: "Ye shall be perfect, as your Father, who is in heaven, is perfect."- As in his infinite nature there is no sin, nothing but goodness and love, so in your finite nature there shall dwell no sin, for the law of the spirit of life in Christ Jesus shall make you free from the law of sin and death, Rom 8:2. God shall live in, fill, and rule your hearts; and, in what He fills and influences, neither Satan nor sin can have any part. If men, slighting their own mercies, cry out, This is impossible! - whom does this arguing reprove - God, who, on this ground, has given a command, the fulfillment of which is impossible. "But who can bring a clean out of an unclean thing?"God Almighty - and, however inveterate the disease of sin may be, the grace of the Lord Jesus can fully cure it; and who will say, that he who laid down his life for our souls will not use his power completely to effect that salvation which he has died to procure. "But where is the person thus saved?"Wherever he is found who loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and, for the honor of Christianity and its Author, may we not hope there are many such in the Church of God, not known indeed by any profession of this kind which they make, but by a surer testimony, that of uniformly holy tempers, piety to God, and beneficence to man

Dr. Lightfoot is not perfectly satisfied with the usual mode of interpreting the 22nd verse of this chapter. I subjoin the substance of what he says. Having given a general exposition of the word brother, which the Jews understood as signifying none but an Israelite - ενοχος, which we translate is in danger of, and which he shows the Jews used to signify, is exposed to, merits, or is guilty of - and the word gehenna, hell - fire, which he explains as I have done above, he comes to the three offenses, and their sentences

The First is causeless anger, which he thinks too plain to require explanation; but into the two following he enters in considerable detail: -

"The Second. Whosoever shall say to his brother, ‘ Racha ,’ a nickname, or scornful title usual, which they disdainfully put one upon another, and very commonly; and therefore our Savior has mentioned this word, the rather because it was of so common use among them. Take these few examples: -

"A certain man sought to betake himself to repentance (and restitution). His wife said to him, ‘ Rekah , if thou make restitution, even thy girdle about thee is not thine own, etc.’ Tanchum, fol. 5

"Rabbi Jochanan was teaching concerning the building of Jerusalem with sapphires and diamonds, etc. One of his scholars laughed him to scorn. But afterwards, being convinced of the truth of the thing, he saith to him, ‘ Rabbi, do thou expound, for it is fit for thee to expound: as thou saidst, so have I seen it.’ he saith to him, ‘ Rekah, hadst thou not seen, thou wouldst not have believed, etc.’ Midras Tillin, fol. 38, col. 4"

To what is the thing like? To a king of flesh and blood, who took to wife a king’ s daughter: he saith to her, ‘ Wait and fill me a cup;’ but she would not: whereupon he was angry, and put her away; she went, and was married to a sordid fellow; and he saith to her, ‘ Wait, and fill me a cup;’ she said unto him, ‘ Rekah, I am a king’ s daughter, etc.’ Idem in Psa 137:1-9

"A Gentile saith to an Israelite, ‘ I have a choice dish for thee to eat of.’ He saith, ‘ What is it ?’ He answers, ‘ Swine’ s flesh.’ he saith to him, ‘ Rekah , even what you kill of clean beasts is forbidden us, much more this.’ Tanchum, fol. 18, col. 4

"The Third offense is to say to a brother, ‘ Thou fool,’ which, how to distinguish from racha , which signifies an empty fellow, were some difficulty, but that Solomon is a good dictionary here for us, who takes the term continually here for a wicked wretch and reprobate, and in opposition to spiritual wisdom: so that in the first clause is condemned causeless anger; in the second, scornful taunting and reproaching of a brother; and, in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last does more especially hit the scribes and Pharisees, who arrogated to themselves only to be called חՀ›מים chocamim , wise men, but of all others they had this scornful and uncharitable opinion, ‘ This people, that knoweth not the law, is cursed,’ Joh 7:49

"And now for the penalties denounced upon these offenses, let us look upon them, taking notice of these two traditions of the Jews, which our Savior seems to face, and to contradict

"1st. That they accounted the command, Thou shalt not kill, to aim only at actual murder. So that in their collecting the six hundred and thirteen precepts out of the law, they understand that command to mean but this: ‘ That one should not kill an Israelite,’ and accordingly they allotted this only violation of it to judgments; against this wild gloss and practice, he speaks in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth, or committeth actual murder, is liable to judgment, and ye extend the violation of that command no farther; but I say to you, that causeless anger against thy brother is a violation of that command, and even that maketh a man liable to judgment

2nd. They allotted that murder only to be judged by the council, or Sanhedrin, that was committed by a man in propria persona : let them speak their own sense, etc. Talm. in Sanhedrin, per. 9

"‘ Any one that kills his neighbor with his hand, as if he strike him with a sword, or with a stone that kills him, or strangle him till he die, or burn him in the fire, seeing that he kills him any how in his own person, lo! such a one must be put to death by the Sanhedrin; but he that hires another to kill his neighbor, or that sends his servants, and they kill him, or that violently thrusts him before a lion, or the like, and the beast kills him - any one of these is a shedder of blood, and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus! Because it is said, He that sheddeth man’ s blood, by man shall his blood be shed. This is he that slays a man himself, and not by the hand of another. Your blood of your lives will I require. This is he that slays himself. At the hand of every beast will I require it. This is he that delivers up his neighbor before a beast to be rent in pieces. At the hand of man, even at the hand of every man’ s brother, will I require the life of man. This is he that hires others to kill his neighbor: In this interpretation, requiring is spoken of all the three; behold, their judgment is delivered over to Heaven (or God). And all these man-slayers and the like, who are not liable to death by the Sanhedrin, if the king of Israel will slay them by the judgment of the kingdom, and the law of nations, he may, etc.’ Maym. ubi supr. per. 2

"You may observe in these wretched traditions a twofold killing, and a twofold judgment: a man’ s killing another in his own person, and with his own hand, and such a one liable to the judgment of the Sanhedrin, to be put to death by them, as a murderer; and a man that killed another by proxy, not with his own hand, not hiring another to kill him, or turning a beast or serpent upon him to kill him. This man is not to be judged and executed by the Sanhedrin, but, referred and reserved only to the judgment of God. So that we see plainly, from hence, in what sense the word judgment is used in the latter end of the preceding verse, and the first clause of this, namely, not for the judgment of any one of the Sanhedrins, as it is commonly understood, but for the judgment of God. In the former verse, Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgment of God; but I say unto you, that he that is but angry with his brother without a cause is liable to the judgment of God. You have heard it said, that he only that commits murder with his own hand is liable to the council, or Sanhedrin, as a murderer; but I say unto you, that he that but calls his brother racha , as common a word as ye make it, and a thing of nothing, he is liable to be judged by the Sanhedrin

"Lastly, he that saith to his brother, Thou fool, wicked one, or cast-away, shall be in danger of hell-fire, ενοχος εις γεενναν πυρος . There are two observable things in the words. The first is the change of case from what was before; there it was said τη κρισει τω συνεδριω, but here, εις γεενναν . It is but an emphatical raising of the sense, to make it the more feeling and to speak home. He that saith to his brother, Raka , shall be in danger of the council; but he that says, Thou fool, shall be in danger of a penalty even to hell-fire. And thus our Savior equals the sin and penalty in a very just parable. In just anger, with God’ s just anger and judgment; public reproach, with public correction by the council; and censuring for a child of hell, to the fire of hell

"2nd. It is not said εις πυρ γεεννης, To the fire of hell, but εις γεεννας πυρος, To a hell of fire; in which expression he sets the emphasis still higher. And, besides the reference to the valley of Hinnom, he seems to refer to that penalty used by the Sanhedrin of burning - the most bitter death that they used to put men to; the manner of which was thus: They set the malefactor in a dunghill up to the knees; and they put a towel about his neck, and one pulled one way, and another the opposite, till, by thus strangling him, they forced him to open his mouth. Then they poured boiling lead into his mouth, which went down into his belly, and so burnt his bowels. Talm. in Sanhedrin. per. 7

"Now, having spoken in the clause before, of being judged by the Sanhedrin, whose most terrible penalty was this burning, he doth in this clause raise the penalty higher; namely, of burning in hell; not with a little scalding lead, but even with a hell of fire."It is possible that our Lord might have reference to such customs as these.

Calvin: Mat 5:43 - Thou shalt love thy neighbor

Mat 5:43.Thou shalt love thy neighbor It is astonishing, that the Scribes fell into so great an absurdity, as to limit the word neighbor to benevolent persons: for nothing is more obvious or certain than that God, in speaking of our neighbors, includes the whole human race. Every man is devoted to himself; and whenever a regard to personal convenience occasions an interruption of acts of kindness, there is a departure from that mutual intercourse, which nature itself dictates. To keep up the exercise of brotherly love, God assures us, that all men are our brethren, because they are related to us by a common nature. Whenever I see a man, I must, of necessity, behold myself as in a mirror: for he is my bone and my flesh, (Gen 29:14.) Now, though the greater part of men break off, in most instances, from this holy society, yet their depravity does not violate the order of nature; for we ought to regard God as the author of the union.

Hence we conclude, that the precept of the law, by which we are commanded to love our neighbor, is general. But the Scribes, judging of neighborhood from the disposition of the individual, affirmed that no man ought to be reckoned a neighbor, unless he were worthy of esteem on account of his own excellencies, or, at least, unless he acted the part of a friend. This is, no doubt, supported by the common opinion; and therefore the children of the world are not ashamed to acknowledge their resentments, when they have any reason to assign for them. But the charity, which God requires in his law, looks not at what a man has deserved, but extends itself to the unworthy, the wicked, and the ungrateful. Now, this is the true meaning which Christ restores, and vindicates from calumny; and hence it is obvious, as I have already said, that Christ does not introduce new laws, but corrects the wicked glosses of the Scribes, by whom the purity of the divine law had been corrupted.

Calvin: Mat 5:44 - Love your enemies

44.Love your enemies This single point includes the whole of the former doctrine: for he who shall bring his mind to love those who hate him, will naturally refrain from all revenge, will patiently endure evils, will be much more prone to assist the wretched. Christ presents to us, in a summary view, the way and manner of fulfilling this precept, Thou shalt love thy neighbor as thyself, (Mat 22:39.) For no man will ever come to obey this precept, till he shall have given up self-love, or rather denied himself, and till men, all of whom God has declared to be connected with him, shall be held by him in such estimation, that he shall even proceed to love those by whom he is regarded with hatred.

We learn from these words, how far believers ought to be removed from every kind of revenge: for they are not only forbidden to ask it from God, but are commanded to banish and efface it from their minds so completely, as to bless their enemies. In the meantime, they do not fail to commit their cause to God, till he take vengeance on the reprobate: for they desire, as far as lies in them, that the wicked should return to a sound mind, that they may not perish; and thus they endeavor to promote their salvation. And there is still this consolation, by which all their distresses are soothed. They entertain no doubt, that God will be the avenger of obstinate wickedness, so as to make it manifest, that those who are unjustly attacked are the objects of his care. It is very difficult, indeed, and altogether contrary to the disposition of the flesh, to render good for evil. But our vices and weakness ought not to be pleaded as an apology. We ought simply to inquire, what is demanded by the law of charity: for, if we rely on the heavenly power of the Spirit, we shall encounter successfully all that is opposed to it in our feelings.

This is undoubtedly the reason why monks, and other bawlers of the same class, imagined that these were advices, and not precepts, given by Christ: for they took the strength of men as the standard, for ascertaining what they owe to God and to his law. And yet the monks were not ashamed to claim perfection for themselves, having voluntarily bound themselves to attend to his advices. How faithfully they support the title to which they lay claim I do not now say: ⁴²⁰ but the folly and absurdity of alleging, that they are only advices, will appear from many considerations. First, to say that he advised his disciples, but did not authoritatively command them, to do what was right, is to dishonor Christ. Secondly, to represent the duties of charity, which depend on the law, as matters on which they are left at liberty, is highly foolish. ⁴²¹ Thirdly, the words ἐγὼ δὲ λέγω ὑμῖν , but I say to you, mean in this passage, “I denounce,” or “I command,” and cannot, with propriety, be rendered, “I advise.” Lastly, that it is an express command of what must necessarily be obeyed, is proved, without any difficulty, from the words of Christ: for he immediately adds,

Calvin: Mat 5:45 - That ye may be the children of your Father who is in heaven

45.That ye may be the children of your Father who is in heaven When he expressly declares, that no man will be a child of God, unless he loves those who hate him, who shall dare to say, that we are not bound to observe this doctrine? The statement amounts to this, “Whoever shall wish to be accounted a Christian, let him love his enemies.” It is truly horrible and monstrous, that the world should have been covered with such thick darkness, for three or four centuries, as not to see that it is an express command, and that every one who neglects it is struck out of the number of the children of God.

It ought to be observed that, when the example of God is held out for our imitation, this does not imply, that it would be becoming in us to do whatever God does. He frequently punishes the wicked, and drives the wicked out of the world. In this respect, he does not desire us to imitate him: for the judgment of the world, which is his prerogative, does not belong to us. But it is his will, that we should imitate his fatherly goodness and liberality. This was perceived, not only by heathen philosophers, but by some wicked despisers of godliness, who have made this open confession, that in nothing do men resemble God more than in doing good. In short, Christ assures us, that this will be a mark of our adoption, if we are kind to the unthankful and evil. And yet you are not to understand, that our liberality makes us the children of God: but the same Spirit, who is the witness, (Rom 8:16,) earnest, (Eph 1:14,) and seal, (Eph 4:30,) of our free adoption, corrects the wicked affections of the flesh, which are opposed to charity. Christ therefore proves from the effect, that none are the children of God, but those who resemble him in gentleness and kindness.

Luke says, and you shall be the children of the Highest. Not that any man acquires this honor for himself, or begins to be a child of God, when he loves his enemies; but because, when it is intended to excite us to do what is right, Scripture frequently employs this manner of speaking, and represents as a reward the free gifts of God. The reason is, he looks at the design of our calling, which is, that, in consequence of the likeness of God having been formed anew in us, we may live a devout and holy life. He maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. He quotes two instances of the divine kindness toward us, which are not only well known to us, but common to all: and this very participation excites us the more powerfully to act in a similar manner towards each other, though, by a synecdoche, ⁴²² he includes a vast number of other favors.

Calvin: Mat 5:46 - Do not even the publicans the same?

46.Do not even the publicans the same? In the same sense, Luke calls them sinners, that is, wicked and unprincipled men. Not that the office is condemned in itself; for the publicans were collectors of taxes, and as princes have a right to impose taxes, so it is lawful to levy them from the people. But they are so called, because men of this class are usually covetous and rapacious, nay, deceitful and cruel; and because among the Jews they were the agents of a wicked tyranny. If any one shall conclude from the words of Christ, that publicans are the basest of all men, he will argue ill, for our Lord employs the ordinary phraseology. His meaning is: those who are nearly devoid of humanity have some appearance of discharging mutual duties, when they see it to be for their own advantage.

Calvin: Mat 5:48 - You shall therefore be perfect

48.You shall therefore be perfect This perfection does not mean equality, but relates solely to resemblance. ⁴²³ However distant we are from the perfection of God, we are said to be perfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but the perfection of God means, first, that free and pure kindness, which is not induced by the expectation of gain; — and, secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke, Be ye therefore merciful, as your Father also is merciful: for mercy is contrasted with a mercenary regard, which is founded on private advantage.

Defender: Mat 5:48 - perfect

Jesus knew no believer could be sinlessly perfect (Mat 6:14, Mat 6:15) in this life. Nevertheless, this must be the standard and the goal - not for gaining salvation, but for living the Christian life. The word "perfect" also can be understood as "complete" or "fully mature," but this state is no more attainable than sinless perfection - in fact, they are really the same. We do have such a standing in Christ, and we should perpetually seek to fulfill this standard by God's help."

TSK: Mat 5:43 - Thou // and hate

Thou : Mat 19:19, Mat 22:39, Mat 22:40; Lev 19:18; Mar 12:31-34; Luk 10:27-29; Rom 13:8-10; Gal 5:13, Gal 5:14; Jam 2:8

and hate : Exo 17:14-16; Deu 23:6, Deu 25:17; Psa 41:10, Psa 139:21, Psa 139:22

TSK: Mat 5:44

Exo 23:4, Exo 23:5; 2Ki 6:22; 2Ch 28:9-15; Psa 7:4, Psa 35:13, Psa 35:14; Pro 25:21, Pro 25:22; Luk 6:27, Luk 6:28, Luk 6:34, Luk 6:35, Luk 23:34; Act 7:60; Rom 12:14, Rom 12:20,Rom 12:21; 1Co 4:12, 1Co 4:13; 1Co 13:4-8; 1Pe 2:23, 1Pe 3:9

TSK: Mat 5:45 - ye // for

ye : Mat 5:9; Luk 6:35; Joh 13:35; Eph 5:1; 1Jo 3:9

for : Job 25:3; Psa 145:9; Act 14:17

TSK: Mat 5:46 - if // publicans

if : Mat 6:1; Luk 6:32-35; 1Pe 2:20-23

publicans : Mat 9:10,Mat 9:11, Mat 11:19, Mat 18:17, Mat 21:31, Mat 21:32; Luk 15:1, Luk 18:13, Luk 19:2, Luk 19:7

TSK: Mat 5:47 - salute // what

salute : Mat 10:12; Luk 6:32, Luk 10:4, Luk 10:5

what : Mat 5:20; 1Pe 2:20

TSK: Mat 5:48 - ye // even

ye : Gen 17:1; Lev 11:44, Lev 19:2, Lev 20:26; Deu 18:13; Job 1:1, Job 1:2, Job 1:3; Psa 37:37; Luk 6:36, Luk 6:40; 2Co 7:1, 2Co 13:9, 2Co 13:11; Phi 3:12-15; Col 1:28, Col 4:12; Jam 1:4; 1Pe 1:15, 1Pe 1:16

even : Mat 5:16, Mat 5:45; Eph 3:1, Eph 5:1, Eph 5:2; 1Jo 3:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 5:43

Thou shalt love thy neighbour as thyself, was the old law of God, Lev 19:18 ; the other part, and hate thine enemy, was the Pharisees’ addition, or rather their collection, because the law only commanded them to love their neighbour. un signifies sometimes a friend, sometimes more largely any other person; they took it in the strict sense, yet they could not be so blind as not to extend it to all those of their own nation, for Mat 5:17 there are two words used, one signifying thy brother, the other thy countryman, whom they are commanded in that verse not to hate in their hearts. But it appeareth by Luk 10:29 , that they did not very well know their neighbour. The lawyer asked, Who is my neighbour? Christ instructs him by the parable of him that was fallen among thieves, that they ought not to look upon those of their own country only as neighbours, for a Samaritan might deserve the name better than a priest or Levite. But they generally looked upon all the uncircumcised as not their neighbours, but their enemies, whom the precept did not oblige them to love.

Poole: Mat 5:44

Of not seeking unlawful private revenge. Bless them that curse you: do not return revilin

Poole: Mat 5:45

As your heavenly Father hath a common love, which he extendeth to all mankind, in supplying their necessities, with the light and warmth of the sun, and with the rain; as well as a special love and favour, which he exerciseth only toward those that are good, and members of Christ; so ought you to have: though you are not obliged to take your enemies into your bosom, yet you ought to love them in their order. And as your heavenly Father, though he will one day have a satisfaction from sinners, for the wrong done to his majesty, unless they repent; yet, to heap coals of fire on their heads, gives them good things of common providence, that he might not leave them without witness, yea, and affords them the outward means of grace for their souls: so, although you are bound to seek some satisfaction for God’ s honour and glory from flagitious sinners, and though you may in an orderly course seek a moderate satisfaction for the wrong done to yourselves, yet you ought to love them with a love consistent with these things; that so you may imitate your heavenly Father, and approve yourselves to be his children.

Poole: Mat 5:46-47

Ver. 46,47. Reason obliges you, who expect a reward from God for what you do, to do something more than those who know of no such reward, or at least live in no expectation of any such thing; and you who condemn others as great sinners, and men not worthy of your converse, ought to do something by which you may outdo those whom you so condemn, both in offices of piety towards God and charity towards men. But if you only show kindness to your relations and to your countrymen, you do no more than those whom you look upon as heathens and the worst of men, who act only from the light and law of nature, and know of no reward God hath to give, nor live in any such expectation of it. By loving here is meant doing good offices, either for the souls or bodies of others. By saluting is meant common offices of kindness, such as inquiring of our neighbours’ health, wishing them well, &c. The publicans were civil officers appointed by the Romans to gather up public taxes and revenues. The chief commissioners were knights and gentlemen of Rome, who either let out these revenues to others, or employed others under them in the collecting of them. These thus employed were some Jews, (such were Matthew and Zacchaeus), some Romans. These (as is ordinary) made their own markets, and exacted of the people, upon which accounts they were exceeding odious: and therefore ordinarily in Scripture we shall find publicans and sinners put together, Mat 9:11 11:19 ; and they are joined with harlots, Mat 21:32 ; and the Pharisee in his justification gloried he was not as that publican, Luk 18:11 . Those who condemn others ought to take care that they be better than others.

Poole: Mat 5:48 - Perfect // Father which is in heaven

Perfect here is not taken in that sense as it is taken in other texts of Scripture, where it signifieth sincerity and uprightness, as Job 2:3 , or where it signifieth a comparative perfection, as Paul saith he spake to those that were perfect; but for an absolute perfection, such as is in our

Father which is in heaven and so much is signified by the proposing of our heavenly Father as our example. Nor will it therefore follow, either that this is a mere counsel, not a precept, or that an absolute perfection in holiness is a thing in this life attainable. But that it is our duty to labour for it, forgetting what is behind, and reaching forth unto those things which are before, pressing towards the mark for the prize of the high calling of God in Christ Jesus, as the apostle speaks, Phi 3:13,14 . Pro perfecto est qui perfecto proximus. God accounts him perfect who is nearest to perfection.

Lightfoot: Mat 5:43 - Thou shalt hate thine enemy

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.   

[Thou shalt hate thine enemy.] Here those poisonous canons might be produced, whereby they are trained up in eternal hatred against the Gentiles, and against Israelites themselves, who do not, in every respect, walk with them in the same traditions and rites. Let this one example be instead of very many, which are to be met with everywhere: "The heretical Israelites, that is, they of Israel that worship idols, or who transgress, to provoke God: also Epicurean Israelites, that is, Israelites who deny the law and the prophets, are by precept to be slain, if any can slay them, and that openly; but if not openly, you may compass their death secretly, and by subtilty." And a little after (O! the extreme charity of the Jews towards the Gentiles); "But as to the Gentiles, with whom we have no war, and likewise to the shepherds of smaller cattle, and others of that sort, they do not so plot their death; but it is forbidden them to deliver them from death if they are in danger of it." For instance; "A Jew sees one of them fallen into the sea; let him by no means lift him out thence: for it is written, 'Thou shalt not rise up against the blood of thy neighbour': but this is not thy neighbour." And further; "An Israelite, who alone sees another Israelite transgressing, and admonisheth him, if he repents not, is bound to hate him."

Lightfoot: Mat 5:46 - Do not even the publicans the same

For if ye love them which love you, what reward have ye? Do not even the publicans the same?   

[Do not even the publicans the same?] How odious the publicans were to the Jewish nation, especially those that were sprung of that nation, and how they reckoned them the very worst of all mankind, appears many ways in the evangelists; and the very same is their character in their own writers.   

"It is not lawful to use the riches of such men, of whom it is presumed that they were thieves; and of whom it is presumed that all their wealth was gotten by rapine; and that all their business was the business of extortioners, such as publicans and robbers are; nor is their money to be mingled with thine, because it is presumed to have been gotten by rapine."   

Among those who were neither fit to judge, nor to give a testimony in judgment, are numbered the collectors of taxes, and the publicans.   

Publicans are joined with cut-throats and robbers. " They swear to cut-throats, to robbers and to publicans [invading their goods], This is an offering, etc. He is known by his companion."   

They were marked with such reproach, and that not without good reason; partly by reason of their rapine, partly, that to the burden laid upon the nation they themselves added another burden.   

"When are publicans to be reckoned for thieves? when he is a Gentile; or when of himself he takes that office upon him; or when, being deputed by the king, he doth not exact the set sum, but exacts according to his own will." Therefore the father of R. Zeira is to be reputed for a rare person, who, being a publican for thirteen years, did not make the burdens of the taxes heavier, but rather eased them.   

"When the king laid a tax, to be exacted of the Jews, of each according to his estate, these publicans, being deputed to proportion the thing, became respecters of persons, burdening some and indulging others, and so became plunderers."   

By how much the more grievous the heathen yoke was to the Jewish people, boasting themselves a free nation, so much the more hateful to them was this kind of men; who, though sprung of Jewish blood, yet rendered their yoke much more heavy by these rapines.

Haydock: Mat 5:43 - And hate thy enemy

And hate thy enemy. The words of the law (Leviticus xix. 18.) are only these: thou shalt love thy friend as thyself; but by a false gloss and inference, these words, and hate thy enemy, were added by the Jewish doctors. (Witham)

Haydock: Mat 5:44

I come to establish the purity of the law, which they have corrupted. (Haydock)

Haydock: Mat 5:46 - The publicans

The publicans. These were the gatherers of the public taxes: a set of men, odious and infamous among the Jews, for their extortions and injustice. (Challoner)

Haydock: Mat 5:48

Jesus Christ here sums up his instructions by ordering us to be perfect as our heavenly Father is perfect; i.e. to imitate, as far as our exertions, assisted by divine grace, can reach, the divine perfection. (Witham) ---

See here the great superiority of the new over the old law. But let no one hence take occasion to despise the old. Let him examine attentively, says St. John Chrysostom, the different periods of time, and the persons to whom it was given; and he will admire the wisdom of the divine Legislator, and clearly perceive that it is one and the same Lord, and that each law was to the great advantage of mankind, and wisely adapted to the times of their promulgation. For, if among the first principles of rectitude, these sublime and eminent truths had been found, perhaps neither these, nor the less perfect rules of mortality would have been observed; whereas, by disposing of both in their proper time, the divine wisdom has employed both for the correction of the world. Hom xviii. Seeing then that we are thus blessed as to be called, and to be the children of so excellent a Father, we should endeavour, like Him, to excel in goodness, meekness, and charity; but above all in humility, which will secure to us the merit of good works, through the infinite merits of our divine Redeemer, Master, and model, Christ Jesus the Lord. (Haydock)

Gill: Mat 5:43 - Ye have heard that it hath been said // thou shalt love thy neighbour // and hate thine enemy

Ye have heard that it hath been said,.... By, or to them of old time. This law has been delivered to them,

thou shalt love thy neighbour, with this appendage to it, or false gloss upon it,

and hate thine enemy; for the first of these only is the law of Moses, Lev 19:18, the other is the addition, or wrong interpretation of the Scribes and Pharisees: wherefore the Jew ^o has no reason to charge Christ, or the Evangelist, with a false testimony, as he does, because the latter is no where written in the law, nor in the prophets: nor does Christ say it is; he only observes, that it had been traditionally handed down to them from the ancients, by the masters of the traditions of the elders, that the law of loving the neighbour was so to be understood as to allow, and even enjoin, hatred of enemies: in proof of which, take the following instances ^p.

"When one man sins against another, he may not hate him in his heart, and be silent, as is said of the wicked; Absalom spoke not with Amnon: but it is commanded to make it known to him, and to say to him, why hast thou done to me so and so? As it is said, "rebuking, thou shalt rebuke thy neighbour"; and if he returns, and desires him to pardon him, he shall not be implacable and cruel; but if he reproves him many times, and he does not receive his reproof, nor turn from his sin, then מותר לשנאותו, "it is lawful to hate him".''

Again, they say ^q,

"Every disciple of a wise man, שאינו נוקם ונוטר כנחש, "who does not revenge, and keep as a serpent"; that is, as the gloss explains it, "enmity in his heart", as a serpent, is no disciple of a wise man.''

And so Maimonides ^r, one of their better sort of writers, says;

"A disciple of a wise man, or a scholar, whom a man despises and reproaches publicly, it is forbidden him to forgive him, because of his honour; and if he forgives him, he is to be punished, for this is a contempt of the law; but "he must revenge, and keep the thing as a serpent", until the other asks pardon of him, and then he may forgive him.''

Thus they bred their scholars in hatred and malice against their enemies. This arises from a mistaken sense of the word "neighbour", which they understood only of a friend; and concluded, that if a friend was to be loved, an enemy was to be hated; not the Gentiles only, but anyone, among themselves, which could come under that name.

Gill: 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 that despitefully use you and persecute you

But I say unto you, love your enemies,.... That is, as the Apostle Paul may be thought to interpret the words of Christ, Rom 12:20. "If thine enemy hunger, feed him: if he thirst, give him drink": unless our Lord should be supposed rather to regard the internal affection of the mind; since outward expressions of love, by words and works, are urged in the following exhortations: the actions of a man may be hated, and just indignation be expressed against them, and yet his person be loved, tenderness be used to him, and pity shown him: all men, even enemies, are to be loved with a natural love, as men; though they cannot be loved with a spiritual affection, as brethren in Christ: and in natural affection there are degrees, according to the relation and circumstances that persons stand in to one another.

Bless them that curse you: when wicked men curse you, as Shimei cursed David, do not "render evil for evil, or railing for railing, but contrariwise, blessing"; give good words, use kind language, mild and soft expressions; such as may either win upon them, or put them to shame and silence: "bless, and curse not"; the latter belongs to them, the former to you; "let them curse, but bless thou": curses better fit their mouths, and blessings thine. Blessing here, does not signify praising them, for that would be sinful, which is sometimes the sense of the word; nor wishing, or praying for a blessing on them, which is right and good; but this is mentioned afterwards, as distinct from blessing; wherefore, it is better to understand it of a sweet and engaging address unto, and behaviour and conduct towards such, whose mouths are full of cursing and bitterness.

Do good to them that hate you; such as hate you in their hearts, and discover their hatred by their actions; do not make returns in the same way, but on the contrary, do them all the good you can; perform all the kind offices that lie in your power; let them partake of your bounty and liberality; if poor, feed, clothe, and supply them, as you are able, with the necessaries of life; and give them wholesome advice for the good of their souls: by "so doing", you will "heap coals of fire on their heads"; of enemies, make them friends; engage their affections to you, and you may be happy instruments in doing them good, both in soul and body:

and pray for them that despitefully use you and persecute you. What Christ here commands and advises to, he himself did; for as he hung upon the cross, he prayed for his crucifiers, who were then using him in the most despiteful, as well as cruel manner; saying, "Father, forgive them, for they know not what they do": and in this he has left us an example, that we should tread in his steps; and here in he was quickly followed by his holy martyr Stephen; who, whilst he was being stoned, prayed for his persecutors and murderers, saying, "Lord, lay not this sin to their charge". This breathes out the true spirit of Christianity, and is peculiar to it. The whole of this is directly opposite to the tenets of the Jews, particularly the Scribes and Pharisees; who allowed of revenge, and keeping anger against any person that had done them an injury, as has been observed: and which were also the sentiments of the Karaites, or Scripturarians, another sect among them who kept to the letter of the Scriptures, and rejected the traditions of the elders, which the Pharisees held: but in this they agreed with them,

"that it was right to do good to their friends, and to forgive them that asked pardon of them; but to such men who rendered evil, and did not return to do well, that they might receive forgiveness, אינו אסור לנקום ולנטור מהם, "it is not forbidden to revenge, and to keep anger against them" ^s.''

It is indeed said ^t of their former holy men, חסידים, "Hasideans", which some have thought to be the same with the "Essenes", and a sort of Christians; however, were a better sort of Jews; that these

"heard their reproach, but did not return it; and not only so, but they pardoned him that reproached them, and forgave him.''

And it is reported of these men, that they used to pray to God to pardon and forgive all that disturbed them. But the Pharisees, whom Christ had to do with, and against whom he inveighs, were men of another complexion.

Gill: Mat 5:45 - That ye may be the children of your father // for he maketh his sun to rise on the evil, and on the good // and sendeth rain on the just and unjust

That ye may be the children of your father,.... Not that any became the children of God, by doing things in imitation of him: for as in nature no man becomes the son of another by imitating him, or by doing the things he does but either by birth, or by adoption; so in grace no man becomes a child of God by the works he does, as a follower of God, but by adopting grace; and which is discovered in regeneration. Christ's meaning is, that they might appear, and be known to be the children of God, by doing those things in which they resemble their heavenly Father; and which are agreeable to his nature and conduct; as the tree is known by its fruit, and the cause by its effect: for where adoption and regenerating grace take place, the fruit of good works is brought forth to the glory of God. Some copies, instead of υιοι, "children", read ομοιοι "like": and accordingly, the Persic version renders it thus, "that ye may be like your Father, which is heaven". Our Lord seems to have respect to the Jews, often having in their mouths this expression, אבינו בשמים, "our Father which is in heaven"; and to their frequent boasting that they were the children of God; and therefore he would have them make this manifest by their being like him, or acting in imitation of him;

for he maketh his sun to rise on the evil, and on the good. Christ instances in one of the greatest blessings in nature, the sun, so useful to the earth, and so beneficial to mankind for light and heat; which he calls "his sun": his own, and not another's; which he has made, and maintains, orders to run its race, and commands it to rise morning by morning, and that upon good and bad men; one, as well as another; all equally share in, and partake of its benign influences, and enjoy the comfortable effects and blessings of it:

and sendeth rain on the just and unjust; that is, on the fields of persons of such different characters, even both the early and the latter rain; which makes the earth fruitful, crowns it with goodness, and causes it to bring forth bread to the eater, and seed to the sower. This is one of the most considerable blessings of life; the gift of it is God's sole prerogative; it is peculiar to him; it is what none of the vanities of the Gentiles can give; and yet is bestowed by him on the most worthless and undeserving. This flows from that perfection of God, which the Cabbalists ^u call

""chesed, mercy", or benignity, to which it is essential to give largely to all, both "to the just and unjust".''

The Jews have a saying ^x, that

"greater is the day of rain, than the resurrection of the dead; for the resurrection of the dead is for the just; but rain is בין לצדקים בין לרשעים, "both for the just, and for the wicked":''

a way of speaking much like this here. They also used to praise God for rain, on this consideration, because it was given to unworthy persons.

"^y R. Jose Bar Jacob went to visit R. Joden of Magdala; whilst he was there, rain descended, and he heard his voice, saying, thousands of thousands, and millions of millions are bound to praise thy name, O our king, for every drop thou causest to descend upon us, שאת גומל טובה לחייבים, "because thou renderest good to the wicked".''

Now our Lord instances in things which could not be denied, and they themselves allowed; and makes use of their own words, to engage them to imitate God, whom they call their Father, by doing good to their enemies, and them that hated them, as well as to their friends and neighbours: yet sometimes they could scarcely allow, that the Gentiles had the same share in this divine favour with themselves; for they say ^z, that

"God works by way of miracle, that rain should not be wanting in his land, although it is wanting in the countries of the Heathen; as he says, Job 5:10 "who giveth rain on the earth", which is the land of Israel; for on that רב מטר, "a great rain" descends, and "sendeth waters", מעטים, "few (which is added to the text) upon the fields"; which relates to what is without the land, whereupon it does not descend, but the substance of the land of Israel; therefore he saith, the Lord will open to thee his good treasure, and not to others.''

Gill: Mat 5:46 - For if ye love them which love you // what reward have ye // do not even the publicans the same

For if ye love them which love you,.... That is, if ye only love such that love you; for that such who love should be loved again, is both natural and just: our Lord's meaning is not, that ye ought not to love them that love you, but that these should not be the only objects of your love; for should this be the case,

what reward have ye? or "shall ye have?" Do you deserve any thanks for your love now? none at all, it is what you are obliged to by your friend's love to you. Do you expect any hereafter with God? if you do, you will be mistaken; you have your reward with men, who have loved you as much as you have done them, and therefore none can be due to you, either from God or men: besides,

do not even the publicans the same? men of the worst characters, and who were most hateful to the Jews, upon many accounts; partly because of their business, which was to collect the Roman tax, and carry it to the proper officers appointed to receive it, and of whom they sometimes farmed it. Now the Roman yoke was very grievous to the Jews, who boasted of their being a free people; nor did they willingly pay their tribute money; and some of them would refuse to do it, under a pretence of religion; wherefore those publicans, or tax gatherers, which were oftentimes men of their own nation, as appears from the instances of Levi and Zacchaeus, were very odious to them; because they looked upon them as joining with the Romans, in oppressing them, and abridging them in their liberty: and partly because of their character and conduct, being men of great improbity, rapine, and covetousness: hence, as in the New Testament, they are frequently joined with "sinners", as being notorious ones themselves; so in the Talmudic writings, with thieves ^a, and are reckoned as thieves, with murderers, and robbers ^b; they were not allowed as witnesses ^c in any of their courts of judicature; nor were they to be kept company ^d with in private houses. Now our Lord instances in these men who were the most profligate part of the nation, and had in greatest contempt by the rest; and yet these, by the very dictates of nature, loved such as loved them: wherefore it must be shameful and scandalous in the Pharisees, and others, who pretended to great sanctity and religion, to do no more than these persons did.

Gill: Mat 5:47 - And if you salute your brethren only // what do ye more than others? do not even publicans so?

And if you salute your brethren only,.... This does not mean salutation by embraces or kisses, but by words, asking of each other's welfare, and wishing prosperity and happiness to one another.

"The manner of salutation among the wise men was this ^e; he that salutes says, a good day to my lord; and he replies, saying, a good, and long day to my lord: always he that replies doubles the salutation.''

The persons they usually gave their salutations to were those of their own nation, their countrymen, relations, and friends; and who are here designed by "brethren"; meaning, not brethren in the strict sense, but any kindred, acquaintance, or any of their own nation. Some copies read it "friends", who, generally speaking, only partook of such favours.

"A man, (says Maimonides ^f,) might not salute his master, nor return a salutation to him in the manner they gave a salutation לרעים, to "friends": and they return it to one another.''

They were not very free in saluting any persons, as strangers and Gentiles: such advice as this is indeed given הוי מקדים בשלום כל אדם ^g, "prevent every man with a salutation", or be first in saluting every man; upon which passage their commentators ^h say, even a Gentile in the streets. Accordingly, it is elsewhere ⁱ observed, that

"R. Abai used to say, let a man be always cunning with fear, for "a soft answer turns away wrath"; and multiply salutation with his brethren, and with his relations, and with every man, even with a stranger in the streets.''

But this proceeded not from any cordial hearty respect, but out of policy, and from fear; and in order to maintain peace; and for selfish ends, and with sinister views: otherwise their salutations were confined to their brethren and kinsfolk after the flesh. Now, this being the case, says Christ,

what do ye more than others? do not even publicans so? Or, as some copies read it, Gentiles or Heathens; and accordingly the Ethiopic version, and the Vulgate Latin so render it: the Arabic renders it "idolaters". Now, what great matter was this to salute their brethren and their friends, when even the very Heathens, who had nothing but the light of nature to guide them, did the same?

Gill: Mat 5:48 - Be ye therefore perfect, as your Father

Be ye therefore perfect, as your Father,.... This perfection is to be restrained to the subject Christ is upon, love to men, and not to be referred to any, or every other thing; wherefore, in Luk 6:36 it is, "be ye merciful, as your Father also is merciful"; and regards not a perfection of degree in that, but objects and quality: that is to say, not that men may, or can, or ought to be as perfect in love, as to the degree of it, as God is; that is impossible: the "as" here, is not a note of equality, but of likeness: such, who profess God to be their Father, ought to imitate him, particularly in their love to men, which ought to be extended to the same objects, as the divine goodness is; that, as he shows regard in a providential way to all men, good and bad, just and unjust, and his tender mercies are over all his works; so ought they to love all men with a natural affection, and hate no man, no, not their enemies: for he that loves only his friends, and not his enemies, loves imperfectly; he does not take in the whole compass of objects his love is to extend unto; and as God loves sincerely, and without dissimulation, so should they. To be "perfect", is to be sincere and upright: in this sense is the word often used, and answers to the Hebrew word תמים, which signifies the same: see Deu 18:13 which is the passage Christ seems to refer to here; and the sense is, be ye sincere and upright in your love to all men, as your heavenly Father is hearty and sincere in his affections to them.