Matt. 5:38, to 6:15.—Sermon on the Mount Continued.
LESSON COMMENTS.
A DETACHMENT of the Roman troops was encamped near by, on the sea-shore, and Jesus is now interrupted by the loud blast of the trumpet which is the signal for the soldiers to assemble on the plain below. They form in the regular order, bowing in homage to the Roman standard which is uplifted before them. With bitterness the Jews look upon this scene which reminds them of their own degradation as a nation. Presently messengers are dispatched from the army, with orders to various distant posts. As they toil up the abrupt bank that borders the shore, they are brought near to the listening crowd that surrounds Jesus, and they force some of the Jewish peasants to carry their burdens for them up the steep ascent. The peasants resist this act of oppression, and address their persecutors with violent language; but they are finally compelled to obey the soldiers, and perform the menial task required of them. This exhibition of Roman authority stirs the people with indignation, and they turn eagerly to hear what the great Teacher will say of this cruel act of oppression. With sadness, the sins which had brought the Jews into such bondage, Jesus looks upon the shameful scene. He also notes the hatred and revenge stamped upon the faces of the Jews, and knows how bitterly they long for power to crush their oppressors. Mournfully he says:—
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and him that would borrow of thee turn not thou away."
The example of Jesus was a practical illustration of the lesson here taught; contumely and persecution never caused him to retaliate upon his enemies. But this was a hard saying for the revengeful Jews, and they murmured against it among themselves. Jesus now makes a still stronger declaration:—
"Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in Heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them that love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?"
The manifestation of hatred never breaks down the malice of our enemies. But love and kindness beget love and kindness in return. Although God faithfully rewards virtue and punishes guilt, yet he does not withhold his blessings from the wicked, although they daily dishonor his name. He allows the sunshine and the showers to fall upon the just and the unjust, bringing alike worldly prosperity to both. If a holy God exercises forbearance and benevolence toward the rebellious and the idolatrous, how necessary it is that erring man should manifest a like spirit toward his fellow-men. Instead of cursing those who injure him, it is his duty to seek to win them from their evil ways by a kindness similar to that with which Christ treated them who persecuted him. Jesus taught his followers that they should exercise a Christian courtesy toward all who came within their influence, that they should not be forgetful in deeds of mercy, that when solicited for favors, they should show a benevolence superior to that of the worldling. The children of God should represent the spirit that rules in Heaven. Their principles of action should not be of the same character with the narrow, selfish spirit of the world. Perfection alone can meet the standard of God of Heaven. As God himself is perfect in his exalted sphere, so should his children be perfect in the humble sphere they occupy. Thus only can they be fit for the companionship of sinless beings in the kingdom of Heaven. Christ addresses to his followers these words that establish the standard of Christian character: "Be ye therefore perfect, even as your Father which is in Heaven is perfect."
JESUS throws down the dividing prejudices of nationality, and teaches universal love without distinction of race, merit, or rank. A man's neighbor, henceforth, was everyone who needed help, even an enemy. All men, from the slave to the highest, were sons of one Father in Heaven, and should feel and act towards each other, as brethren. No human standard of virtue would suffice: no imitation of the loftiest examples among men. Moral perfection had been recognized, alike by heathen and Jews, as found in likeness to the divine, and that Jesus proclaims as, henceforth, the one ideal for all humanity. With a sublime enthusiasm and brotherly love for the race, He rises above His age, and announces a common Father of all mankind, and one grand spiritual ideal in resemblance to Him.
Almsgiving had been exalted by the Scribes to an act in itself meritorious before God. The words "alms," and "righteousness," were, indeed, used interchangeably. "For one farthing given to the poor," said the Rabbis, "a man will receive heaven." The words, "I shall behold thy face in righteousness," were rendered in the gloss "because of alms." "This money," said others, "goes for alms, that my sons may live, and that I may obtain the world to come." "A man's table now expiates by alms, as the altar, heretofore, did by sacrifice." "He who gives alms will be kept from all evil." In an age when the religious spirit was dead, outward acts of religion were ostentatiously practiced, at once to earn a reward from God, and to secure honor for holiness from men. Religion was acted for gain, either present or future. Against such hypocrisy Jesus warns his followers. "Take heed that ye do not your righteousness before men, to be seen by them, otherwise ye have no reward with your Father who is in Heaven." They were to draw no attention to their charity, by having it proclaimed in the synagogue, or by ostentatiously giving it in the streets, to earn praise of men, but were to hide it as if they would not even let their left hand know what their right hand was doing. Sincerity only, gave charity value. The amount was not essential; the spirit was all. Insincerity had no reward but the empty honor from men, got by deceit; sincerity was rewarded by their Father in Heaven, who saw the secret deed.