Matthew 5:48

Matthew 5:43-48 Matthew 5:43-48 Luke 6:27-36 43. Ye have heard that it hath been said, Thou shalt love they neighbor, and thou shalt hate thy enemy. 44. But I say to you, Love your enemies: bless those who curse you: do good to those that hate you: and pray for those who injure and persecute you: 45. That you may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain upon the just and unjust. 46. For if you shall love those who love you, what reward shall you have? 47. And if you shall embrace your brethren only, what do you more? Do not the publicans thus? 48. You shall, therefore, be perfect, as your Father who is in heaven is perfect. 27. But I say to you who hear, Love your enemies: do good to those who hate you. 28. Bless those who curse you, and pray for those who injure you. (A little after.) 32. And if you love those who love you, what good-will shall it be in you? for sinners also love those by whom they are loved. 33. And if you shall do good to those who do good to you, what good-will shall it be in you? for sinners also do this. (Again a little after.) 35. But love your enemies. (Again.) And ye shall be the children of the Highest: for he is kind to the unthankful and evil. 36. Be ye therefore merciful, as your Father also is merciful. Matthew 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, ( Genesis 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. 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, ( Matthew 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 ego de lego humin, 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, 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, ( Romans 8:16 ,) earnest, ( Ephesians 1:14 ,) and seal, ( Ephesians 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. 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. 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. Footnotes: [420] "Je ne touche point pour le present combien ils s'acquittent vaillament et fidelement de ce dont ils se vantent de paroles." -- "I say nothing, for the present, as to the valiant and faithful manner in which they accomplish what they boast of in words." [421] "C'est une chose tant et plus absurde, que les devoirs de charite, qui dependent de la Loy, soyent mis en la liberte des hommes, de les faire, ou de les laisser." -- "It is an exceedingly absurd thing, that the duties of charity, which depend on the Law, should be put in the power of men to do them, or to let them alone." [422] "Combien qu'il comprend sous ces deux d'autres infinis tesmoignages, par une figure dont nous avons souvent parle, nommee Synecdoche." -- "Though, under these two, he includes innumerable other testimonies, by a figure, of which we have frequently spoken, called Synecdoche." [423] "Ceste perfection ne signifie pas qu'il y ait une.equalite et mesme mesure, mais elle se rapporte seulement a quelque ressemblance ou ap-proche." -- "That perfection does not mean that there is an equality or thee same measure, but it relates solely to some resemblance or approach."

Be ye therefore perfect, even as your Father which is in heaven is perfect.

Be ye therefore perfect, even as your Father which is in heaven is perfect. Be ye therefore perfect, even as your Father, … — The child (saith one) is the father multiplied, the father of a second edition. Of Constantine’s sons Eusebius reporteth, that they "put on their father’s fashions, and did exactly resemble him." ολον ενεδυσαντο τον κονσταντινον εμπρεποντες τπος του πατρος καλλωπισμασιν . Eusebius. And of Irenaeus, the same author telleth us that he expressed to the life the learning and virtues of his master Polycarp. It were happy for us (and we must labour it) if we could pass into the likeness of the heavenly pattern. Our summum bonum consists in communion with God and conformity to him; in keeping inward peace with God, that he "abhor us not because of the provoking of his sons, and of his daughters," Deuteronomy 32:19 ; and in seeking and keeping (as much as may be) peace with all men and holiness; purifying ourselves as he is pure, 1 John 3:3 ; (in quality, though we cannot in an equality), from the love of every lust (the ground of all our wranglings, James 4:1 ), but especially from the passions and perturbations of the heart, possessing ourselves in patience. For if patience have her perfect work we shall be perfect and entire, wanting nothing, James 1:4 . For "perfect" St Luke hath it, "Be merciful," …, Luke 6:36 .

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, Philippians 3:13 ,14 . Proverbs perfecto est qui perfecto proximus. God accounts him perfect who is nearest to perfection.

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 Luke 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 which signifies the same: see Deuteronomy 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.

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, 1Pe 1:15,16. 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.

48. Be ye therefore—rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom. 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, even as your Father which is in heaven is perfect—He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."

Be ye therefore perfect ... - The Saviour concludes this part of the discourse by commanding his disciples to be "perfect." This word commonly means "finished, complete, pure, holy." Originally, it is applied to a piece of mechanism, as a machine that is complete in its parts. Applied to people, it refers to completeness of parts, or perfection, where no part is defective or wanting. Thus, Job J Obadiah 1:1 is said to be "perfect;" that is, not holy as God, or "sinless" - for fault is afterward found with him Job 9:20 ; Job 42:6 ; but his piety was "proportionate" - had a completeness of parts was consistent and regular. He exhibited his religion as a prince, a father, an individual, a benefactor of the poor. He was not merely a pious man in one place, but uniformly. He was consistent everywhere. See the notes at that passage. This is the meaning in Matthew. Be not religious merely in loving your friends and neighbors, but let your piety be shown in loving your enemies; imitate God; let your piety be "complete, proportionate, regular." This every Christian may be; this every Christian must be. Remarks On Matthew 5 1. The gospel pronounces blessings on things far different from what the world has thought to be a source of happiness. People suppose that happiness is to be found in mirth, in wealth, in honor, in esteem, in freedom from persecution. Christ says that it is to be sought in the reverse. Often people are most happy in poverty, in sickness, in persecution, when supported by the presence and promises of a merciful God. And if God appoints our station there, we should submit to it, and learn therewith to be content. 2. We may see the evil of anger. It is a species of murder. If secretly cherished, or exhibited by contempt and injury, it must bring down the displeasure of God. It is a source of misery. True enjoyment is found in meekness, peace, calmness, and benevolence. In such a firmness, and steadiness, and dependence on God as to keep the soul unruffled in the midst of provocation, is happiness. Such was Christ. 3. We see the evil of indelicacy of feeling and sentiment, and the strictness and severity of the law respecting the contact of the sexes Matthew 5:28 . And yet what law is more frequently violated? By obscene anecdotes and tales; by songs and gibes; by double meanings and innuendoes; by looks and gestures; by conversation, and obscene books and pictures, this law of our Saviour is perpetually violated. If there is any one sentiment of most value for the comfort, the character, the virtuous sociability of the young - one that will shed the greatest charm over society, and make it the most pure, it is that which inculcates "perfect delicacy" and "purity" in the contact of the sexes. Virtue of any kind never blooms where this is not cherished. Modesty and purity once gone, every flower that would diffuse its fragrance over life withers and dies with it. There is no one sin that so withers and blights every virtue, none that so enfeebles and prostrates every ennobling feeling of the soul, as the violation of the seventh commandment in spirit or in form, in thought or in act. How should purity dwell in the heart, breathe from the lips, kindle in the eye, live in the imagination, and dwell in the conversation of all the young! An eternal, avenging God is near to every wanton thought, marks every eye that kindles with impure desire, rolls the thunder of justice over every polluted soul, and is preparing woe for every violator of the laws of purity and chastity, Proverbs 7:22-23 ; Proverbs 5:5 ; Proverbs 2:18 . 4. Revenge is equally forbidden. Persecution, slander, a spirit of litigation, anger, personal abuse, dueling, suicide, murder, are all violations of the law of God, and all must call down His vengeance. 5. We are bound to love our enemies. This is a law of Christianity, original and unique. No system of religion but Christianity has required it, and no act of Christian piety is more difficult. None shows more the power of the grace of God; none is more ornamental to the character; none more like God; and none furnishes better evidence of piety. He that can meet a man kindly who is seeking his hurt; who can speak well of one that is perpetually slandering and cursing him; that can pray for a man that abuses, injures, and wounds him: and that can seek heaven for him that wishes his damnation, is in the way to life. This is religion, beautiful as its native skies; pure like its Source; kind like its Author; fresh like the dews of the morning; clear and diffusive like the beams of the rising sun; and holy like the feelings and words that come from the bosom of the Son of God. He that can do this need not doubt that he is a Christian. He has caught the very spirit of the Saviour, and he must inherit eternal life.