mind, that profaneness and perjury were rife in the days of Christ, and that he addresses his remarks to uproot both these sins. Again, that his prohibition relates to promissory oaths and vows, and not to oaths before a magistrate, or in a court of law. Further, that it is undeniably true that the authorized oaths of office, of courts, &c., are multiplied so as to lose much of their weight, and often administered so as to command little respect. And it is to be feared that perjury is more common than is supposed. But abuse is no valid argument against use. Still it was the object of our Saviour to prepare the way for an age when the simple yea or nay of his followers should be more trustworthy than the most tremendous oath. Finally, the lessons of our Master are highly pertinent to the present times. They piercingly rebuke that vice of profane language which preeminently strikes at the majesty of God, and soils in the common mind the holiness of his name.

38. Our Master criticises another saying of old, relating to what is called Lex Talionis, or the law of revenge, retaliation.-An eye for an eye, &c. Ex. xxi. 23-25. Lev. xxiv. 19, 20. Deut. xix. 21. This provision of the Mosaic code was adapted to a semi-barbarous state of society, and, like that relating to divorces, was tolerated and allowed for a time, as Jesus said, for the hardness of their hearts. The same custom was observed at Athens, Rome, and other ancient cities. According to the laws of Solon the retaliation was so rigid that where an eye was put out, and it was the only one the person had, both of

the eyes of the offender were put out to make the loss equal. The evil of the law was that it encouraged a fiendish spirit of revenge, fatal to every sentiment of benevolence and piety, which was not content always with returning like evil for evil, but often carried its retaliation to the utmost extremity. Moses, in order to provide a safety-valve for the boiling passions of a half savage people, permitted them by law to demand an eye for an eye, &c. But in process of time, it became the custom, under the sanction of corrupt teachers, to make these exactions and take revenge privately. Jesus annuls this whole custom, and inculcates a better spirit.

39-48. Parallel passage, Luke vi. 27-36.

39. Resist not evil. Or, the injurious person. The nature and condition of man, the example of Jesus and his disciples, forbid the idea that the principle of non-resistance, in the wide latitude which some give it, was ever designed to be conveyed in these words. Resisting evil is man's great work on earth; resisting evil men, overcoming evil with good, is the mission of every Christian. The manner of resistance is the great question. The lesson of Jesus plainly was that we should not oppose the evil or injurious person in his own spirit, should not resist in anger, revenge, or hate; should not resist for the sake of doing harm, but of preventing harm; should resist in such a self-possessed temper as to be able to bear even redoubled indignities, and to prefer to suffer them rather than to give way to the angry passions.-Smite thee on

thy right cheek, &c. An affront of the worst kind. Is. 1. 6. Lam. iii. 30. Nobody can suppose for a moment that this is to be literally understood. It is a hyperbole. As much as to say, it is better to turn the other cheek to the smiter than to retaliate in his own hot spirit. Meek and patient endurance is preferable to eager, headlong revenge. It is observable in this connection, that Jesus expostulated with the band who arrested him, and the officer who struck him. Mark xiv. 48. John xviii. 22, 23. And that Paul, so far from turning the other cheek, or submitting silently to the blow, sternly rebuked the high priest. Acts xxiii. 2, 3. In these, as well as in other cases, it is not so much the object of our divine Master to give his followers a statute book, to define nicely their doings, but to carry home deeply and feelingly to their hearts and consciences great principles, that should be an ever present and ever speaking law to them.-It has been said, that it is devil-like to return evil for good, beast-like to return evil for evil, man-like to return good for good, but God-like to return good for evil.

40. The first case he cites is of assault, the second is of a suit at law, and the third is that of personal liberty. Here again the like principle of interpretation is to be applied as in the preceding verse. It is an illustration, rather than a rule, which Jesus here propounds. Loss of property is better than litigation. I can afford to lose dollars and cents; but love for our neighbor is one of the "must haves," it is

of the necessity of life itself. Submit to any inconvenience, even that of losing an article of clothing, rather than be embroiled in quarrels and contentions in law with a violent man.-Coat. The coat or tunic was the under or inner garment, encircling the whole body and descending to the knees. The cloak was a flowing mantle without sleeves, nearly square, worn over the close under-dress, and often used as a covering at night. Hence the custom and expression, to gird up the loins, or confine this loose dress around the person. There is a reference in the verse probably to the law of Moses. Deut. xxiv. 13.

Ex. xxii. 25, 26,

41. Whosoever shall compel. This language is taken from a Persian custom. A courier travelling on the king's business could lawfully impress into his service, men, horses, ships, boats, or any vehicle, to accelerate his journey. No person could refuse with safety, however urgent his own business or journey. The king's will was omnipotent. The same custom prevailed under the Roman governors or Tetrarchs, and, according to Chardin, prevails now among the Turks. A compulsory service is spoken of in Mat. xxvii. 32. Mark xv. 21.— Twain. Two. The sense is an amplification of the last verse. is better to do twice as much as is required of us than to seek revenge, or to make an opposition which would only draw upon our heads greater ruin. Or apply it to the time: those thus pressed into the public service would feel angry and bitter; but Jesus advises that they

It

should be willing to do more rather than less than they were compelled. 42. Here are farther pointings towards the same kind, conciliating, accommodating, fraternal spirit. We are not to understand that we are to give to every one that asks, or to lend to every one that wishes to borrow. To give to some would be to furnish them with the means of injury; to lend to some would be to supply them encouragement to indolence and shiftlessness. Still "turn not thou away" from the really needy, help them in the most judicious way. James ii. 15, 16. Most noble were the injunctions of the Mosaic law on this head. Deut. xv. 7-11. Reject not the suit of the poor, or those who solicit your aid, though, as the connection indicates, they have treated you in such a way as seemingly to release you from the obligations of benevolence. Luke vi. 30-35. Romans xii. 20. Give and lend to enemies.

43. After using some minute illustrations of the true principles of morals and religion, and contrasting them with current doctrines, he proceeds from this verse to enjoin love towards enemies.-It hath been said. Said by whom? By ancient teachers and rabbins. There is no commandinent in the Old Testament that we should hate our enemies. But the Jewish teachers corrupted the law, and deduced illegitimate inferences, at variance with its spirit; particularly from Lev. xix. 18. One of them said, that "he who lived in idolatry was the common enemy of all, and as such might be slain by any one." And Tacitus, a Roman historian, says, "the Jews hated all others as

"A

enemies." Other citations might be made to the same effect. 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." The Mosaic law inculcated, however, mercy to enemies. Ex. xxii. 21. Deut. xxiii. 7.

44. Similar language is found in Luke vi. 27, 28. Rom. xii. 14-21. 1 Peter iii. 9. And instances of obedience to this divine principle are related in Luke xxiii. 34. Acts vii. 60. 1 Cor. iv. 12, 13.—Love your enemies. Though we cannot love a bad man's deeds, nor refrain from speaking of them with indignation, especially if they injure us, yet we can love him, if we will only consider that he is our brother man, notwithstanding his wickedness, and can yet be restored to virtue and love, perhaps in some measure by the instrumentality of our own love to him. If we should sincerely love our enemies, how many of them would soon be enrolled among our friends! That this love should be like that of cordial attachment to near relatives and dear friends is not required: but we are to cherish a benevolent regard, a love for them, if not for their conduct; a disposition to do them good at all times, and not evil; to rejoice in their happiness, and not to be envious of it; to lament their calamities, and not to exult over their fall. If we cannot have the love of approbation, we can have the love of benevolence. But this precept runs counter to our general feelings, it requires strenuous self-denial to obey it. It

has been remarked that "this one precept is a sufficient proof of the holiness of the Gospel, and the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and passions. None but God could have imposed a yoke so contrary to self-love."-Bless them that curse you. He shows how love to enemies is to be manifested. It is not to be a barren sentiment, but to produce the fruits of forbearance, good will, and forgiveness. What is meant by blessing is defined by its being contrasted with cursing. As the one is to speak and imprecate evil upon a person, the other is to speak and wish good for him, to give him good words. -Do good to them that hate you. Here the emphasis is on the word do. An Apostle has said we must "not love in tongue, but in deed and truth." The sentiment of good will, if shut up in the heart, and not manifested and exercised in benevolent action, will soon droop and wither, like an unused limb of the body. The affections of the soul, like the muscles of the arm or leg, are strengthened by activity. -Pray for them which despitefully use you and persecute you. These words originally referred to arraigning and prosecuting at law, but afterwards became more unlimited in their significations, embracing acts of insult and injury of any kind. The precept to pray for our enemies shows how truly and profoundly our Master understood human wants and woes, and how completely he could remedy them. If it were universally the custom to pray for our enemies, and to

treat them in accordance with our prayers, hatred and unkindness would be thawed and softened, as snow by the sunbeams. The savage feuds, the fostered grudges, the evil eye, the poisoned tongue, by which society is embroiled and rent, would be known only in tradition. Murders, Duels, and Wars, would belong only to the dark and bloody Past.

45. That ye may be the children of your Father, &c. It is a Scripture idiom to call those who resemble any being his children. Thus, bad men are called the sons of Belial and Satan; and good men the sons and children of God. John viii. 44. 1 John iii. 10. The force is therefore, that you may become assimilated in disposition and conduct to the benevolent and impartial Deity. Goodness in men likens them to the Being of all goodness.

For he maketh his sun to rise, &c. The article before evil and good, just and unjust, is not in the original, and the passage would read better without it. He maketh his sun to rise on evil and good, and sendeth rain on just and unjust. He does good to foe and friend, exercising a most generous benevolence towards all mankind. "We are bound to love our enemies; this is a law of Christianity, original and peculiar. No system but this 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, 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 diffu sive 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.”—Barnes.

46. For if ye love them which love you, i. e. if you love only those who love you; if you do not extend your affections beyond the circle of your friends; if you have no disinterested love.-What reward have ye? Luke vi. 34, “what thank have ye?" What virtue, merit, or praise is it in you, and what reward or approbation can you hope for, either from your conscience, or God? Your love is only selfish and contracted. The worst men do as much as you.-Do not even the publicans the same? Or, tax-gatherers the same? There were taxes and customs levied by the Roman government upon the nations under their subjection. Two classes of persons were engaged in collecting these revenues. One of these consisted of Roman knights principally, who paid the government a certain sum for the privilege of collecting the money in a prescribed district. The other class were less honorable, and consisted of those who were employed under the general contractors, as agents, to receive the dues at the gates of

cities, in seaports, on highways, and bridges. These are the publicans usually spoken of in the New Testament. They were mostly Gentiles, but sometimes Jews. Engaged in raising the taxes of a foreign power, addicted to rapacity, Luke iii. 12, 13, in their office, and exerting their power to oppress the inhabitants, the collectors, or taxgatherers were objects of universal odium and detestation. No epithet was too bad to apply to them. Publican was a synonyme for sinner. Luke vi. 32. Their bad qualities of course were likely to be nourished and strengthened by the harsh and bitter treatment which they received from the rest of the community. Theocritus, an ancient writer, being asked which of the wild beasts were most cruel, answered: "Bears and lions, in the mountains; and tax-gatherers and calumniators, in cities." Still, like every other class of worthless men, excellent characters were found among them. Jesus numbered among his illustrious Twelve, Matthew the publican. And Zaccheus was one, though perhaps belonging to the superior class. In saying, therefore, that, in loving those who loved them, they did no more than publicans, Jesus virtually said, they did no more than the most abandoned and hateful persons in society.

47. Salute. The species is put for the genus, or, to speak less technically, one act is mentioned as a representative of all the offices of good will. The salutations of the east vary according to the rank of the person addressed. Inferiors kiss the hand, feet, knees, or garments of their superiors, or pros