Reacting in the Transcendent Life
Eph. 2:5 Even when we were dead in offenses, made us alive together with Christ (by grace you have been saved) 6 And raised us up together with Him and seated us together with Him in the heavenlies in Christ Jesus,
Even when we were dead in sins. Eph 2:1. Comp.
Ro 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
The construction here is-- "God, who is rich in mercy, on account of the great love which he bare unto us, even being dead in sin, hath quickened us," etc. It does not mean that he quickened us when we were dead in sin, but that he loved us then, and made provision for our salvation. It was love to the children of wrath; love to those who had no love to return to him; love to the alienated and the lost. That is true love--the sincerest and the purest benevolence--love, not like that of men, but such only as God bestows. Man loves his friend, his benefactor, his kindred --God loves his foes, and seeks to do them good.
Hath quickened us. Hath made us alive.
Eph 2:1 And you hath he quickened, who were dead in trespasses and sins;
Together with Christ. In connexion with him; or in virtue of his being raised up from the grave. The meaning is, that there was such a connexion between Christ and those whom the Father had given to him, that his resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members--the whole body together.
For if we have been planted together. The word here used (sumfutoi) does not elsewhere occur in the New Testament. It properly means, sown or planted at the same time; that which sprouts or springs up together; and is applied to plants and trees that are planted at the same time, and that sprout and grow together. Thus the name would be given to a field of grain that was sown a the same time, and where the grain sprung up and grew simultaneously. Hence it means intimately connected, or joined together. And here it denotes that Christians and the Saviour have been united intimately in regard to death; as he died and was laid in the grave, so have they by profession died to sin. And it is therefore natural to expect, that, like grain sown at the same time, they should grow up in a similar manner, and resemble each other.
We shall be also. We shall be also fellow-piants; i.e. we shall resemble him in regard to the resurrection. As he rose from the grave, so shall we rise from sin. As he lived a new life, being raised up, so shall we live a new life. The propriety of this figure is drawn from the doctrine often referred to in the New Testament, of a union between Christ and his people.
See this explained:
John 15:1 through John 15:2-10
John 15:1 I am the true vine, and my Father is the husbandman.
Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
The sentiment here inferred is but an illustration of what was said by the Saviour,
John 14:19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
"Because I live, ye shall live also." There is perhaps not to be found a more beautiful illustration than that employed here by the apostle--of seed sown together in the earth, sprouting together, growing together, and ripening together for file harvest. Thus the Saviour and his people are united together in his death, start up to life together in his resurrection, and are preparing together for the same harvest of glory in the heavens.
In the likeness of his resurrection. This does not mean that we shall resemble him when we are raised up at the last day--which may be, however, true--but that our rising from sin will resemble his resurrection from the grave. As he rose from the tomb and lived, so shall we rise from sin and live a new life.
{n} "For if we"
Phi 3:10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
Everywhere in the New Testament, the close connexion of the believer with Christ is affirmed. We are crucified with him. We die with him. We rise with him. We live with him. We reign with him. We are joint heirs with him. We share his sufferings on earth,
1Pe 4:13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
and we share his glory with him on his throne,
Re 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
By grace ye are saved.
Ro 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Being justified. Being treated as if righteous; that is, being regarded and treated as if they had kept the law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the law. He now affirms that if they were so treated, it must be by mere favour, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this epistle. The expression here is be understood as referring to all who are justified,
Ro 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
The righteousness of God, by faith in Jesus Christ, is "upon all who believe," who are all "justified freely by his grace."
Freely. This word stands opposed to that which is purchased, or which is obtained by labour, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift. It does not mean that it has been obtained, however, without any price or merit from any one, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified,
1Co 6:20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.
1Co 7:23 Ye are bought with a price; be not ye the servants of men.
2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
(Greek.)
Ac 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Isa 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.
By his grace. By his favour; by his mere undeserved mercy. Ro 1:7.
Through the redemption. The word used here occurs but ten times in the New Testament,
Lk 21:28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
Ro 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Ro 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
Eph 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Eph 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
Col 1:14 In whom we have redemption through his blood, even the forgiveness of sins:
Heb 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
Heb 11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
Its root--lutron. properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word here used is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used, in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in
Lk 21:28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
Ro 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation,
Ro 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
That is in Christ Jesus. Or, that has been effected by Christ Jesus; that of which he is the author and procurer. Comp. John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
.
Paul’s mind was full of the subject of salvation by grace, and he throws it in here, even in an argument, as a point which he would never have them lose sight of. The subject before him was one eminently adapted to bring this truth to mind; and though, in the train of his arguments, he had no time now to dwell on it, yet he would not suffer any opportunity to pass without referring to it.
{a} "when we were dead"
Ro 5:6 For when we were yet without strength, in due time Christ died for the ungodly.
Ro 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
Ro 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
{*} "quickened us" "made us alive"
{1} "by grace" "by whose"
{b} "ye are saved"
Ro 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Even when we were dead in sins. Eph 2:1. Comp.
Ro 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
The construction here is-- "God, who is rich in mercy, on account of the great love which he bare unto us, even being dead in sin, hath quickened us," etc. It does not mean that he quickened us when we were dead in sin, but that he loved us then, and made provision for our salvation. It was love to the children of wrath; love to those who had no love to return to him; love to the alienated and the lost. That is true love--the sincerest and the purest benevolence--love, not like that of men, but such only as God bestows. Man loves his friend, his benefactor, his kindred --God loves his foes, and seeks to do them good.
Many brothers and sisters have problems with their reactions because they do not know the Lord. They cannot bear turning the left cheek, giving away the cloak, or walking the second mile. They keep saying, "How unreasonable are these people!"
I have a frank word for these ones: This is what the Lord demands of us. A person may strike your right cheek and be satisfied. But the Lord tells you to turn your left cheek to
him as well.... All those who have trouble with the second cheek, the second garment, and the second mile do not have any trouble with men, but with the Lord, for it is He who makes these demands.
Why is the Lord so severe? Because He knows that the life He has given us is a transcendent life. Unless this life transcends, there is no peace. This life is happy only when it transcends. The more you try to embarrass, disgrace, or hurt this life, the more its power is manifested.
This is what it means to be a Christian. It is not merely a matter of not being angry and of forbearing and enduring, but of transcending all things. Others may compel us to walk a mile, but we will walk two miles. Others may want to take one of our garments, but we will give them two. Others may want to strike our right cheek, but we will give them our left cheek also. Brothers, this life is transcendent; it soars. This is how believers react.
2 Cor. 9:8 And God is able to make all grace abound unto you, that, in everything always having all sufficiency, you may abound unto every good work;
And God is able, etc. Do not suppose that by giving liberally you will be impoverished and reduced to want. You should rather confide in God, who is able to furnish you abundantly with what is needful for the supply of our necessities. Few persons are ever reduced to poverty by liberality. Perhaps in the whole circle of his acquaintance it would be difficult for an individual to point out one who has been impoverished or made the poorer in this way. Our selfishness is generally a sufficient guard against this; but it is also to be added, that the Divine blessing rests upon the liberal man, and that God keeps him from want. But in the mean time there are multitudes who are made poor by the want of liberality. They are parsimonious in giving, but they are extravagant in dress, and luxury, and in expenses for amusement or vice, and the consequence is poverty and want. "There is that withholdeth more than is meet, but it tendeth to poverty,"
Pr 11:24 There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
The Divine blessing rests upon the liberal; and while every person should make a proper provision for his family, every one should give liberally, confiding in God that he will furnish the supplies for our future wants. Let this maxim be borne in mind, that no one is usually made the poorer by being liberal.
All grace. All kinds of favour. He is able to impart to you those things which are needful for your welfare.
That ye always, etc. The sense is, "If you give liberally, you are to expect that God will furnish you with the means, so that you will be able to abound more and more in it. You are to expect that he will abundantly qualify you for doing good in every way, and that he will furnish you with all that is needful for this. The man who gives, therefore, should have faith in God. He should expect that God will bless him in it; and the experience of the Christian world may be appealed to in proof that men are not made poor by liberality.
{c} "God is able"
Phi 4:19 But my God shall supply all your need according to his riches in glory by Christ Jesus.
{+} "grace" "every blessing"
1 Thes. 3:12 And the Lord cause you to increase and abound in love to one another and to all, just as we also to you,
And the Lord make you to increase and abound in love. Comp. 2 Co 9:8. The word "Lord" here probably refers to the Lord Jesus, as this is the name by which he is commonly designated in the New Testament. Acts 1:24. If this be so, then this is a petition to the Lord Jesus as the fountain of all grace and goodness.
{h} "love one another"
1 John 4:7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
1 John 4:8 He that loveth not knoweth not God; for God is love.
1 John 4:9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
1 John 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins.
1 John 4:11 Beloved, if God so loved us, we ought also to love one another.
1 John 4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
Acts 1:24 And they prayed, and said, Thou, Lord, which knowest the hearts of all [men], shew whether of these two thou hast chosen,
Verse 24. And they prayed. As they could not agree on the individual, they invoked the-direction of God in their choice--an example which should be followed in every selection of an individual to exercise the duties of the sacred office of the ministry.
Which knowest the hearts of all men. This is often declared to be the peculiar prerogative of God.
Jer 17:10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
"I, Jehovah, search the heart," etc.;
Ps 139:1 <
Ps 139:23 Search me, O God, and know my heart: try me, and know my thoughts:
1Ch 28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
Yet this attribute is also expressly ascribed to Jesus Christ.
Re 2:18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
Re 2:23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
"These things saith the Son of God--I am he which searcheth the reins and hearts."
John 2:25 And needed not that any should testify of man: for he knew what was in man.
John 6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
John 16:19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
There are strong reasons for supposing that the apostles on this occasion addressed this prayer to the Lord Jesus Christ.
(1.) The name Lord is the common appellation which they gave to him,
Ac 2:36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Ac 7:59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
Ac 10:36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
1Co 2:8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
Phi 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Re 11:8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
(2.) We are told that they worshipped him, or rendered him divine honours after his ascension,
Lk 24:52 And they worshipped him, and returned to Jerusalem with great joy:
(3.) The disciples were accustomed to address him after his crucifixion by the names Lord or God indifferently,
Ac 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
John 20:28 And Thomas answered and said unto him, My Lord and my God.
Ac 7:59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
(4.) This was a matter pertaining especially to the church which the Lord Jesus had redeemed, and to his own arrangement in regard to it. He had chosen the apostles; he had given their commission; he had fixed their number; and what is worthy of special remark here, he had been the companion of the very men, and knew their qualifications for their work. If the apostles ever called on the Lord Jesus after his ascension, this was the case in which they would be likely to do it. That it was done is clear from the account of the death of Stephen,
Ac 7:59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
Ac 7:60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
And in this important matter of ordaining a new apostle to be a witness for Jesus Christ, nothing was more natural than that they should address him, though bodily absent, as they would assuredly have done if he were present. And if on this occasion they did actually address Christ, then two things clearly follow. First, that it is proper to render him Divine homage, agreeably to the uniform declarations of the Scriptures.
John 5:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
"That all men should honour the Son, even as they honour the Father."
Heb 1:6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
"And let all the angels of God worship him."
Phi 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Phi 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Re 5:8-14 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
1 Th 3:11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.
1 Th 3:12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:
Secondly, he must be Divine. To none other but God can religious homage be rendered; and none other can be described as knowing the hearts of all men. The reason why they appealed to him on this occasion as the Searcher of the heart, was doubtless the great importance of the work to which the successor of Judas was to be called. One apostle of fair external character had proved a traitor; and with this fact full before them, they appealed to the Saviour himself, to select one who would be true to him, and not bring dishonour on his cause.
Shew whether, etc. Show which of them.
Thou hast chosen. Not by any public declaration, but which of the two thou hast judged to be best qualified for the work, and hast fitted for it.
{b} "knowest the hearts"
Jer 17:10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
Re 2:23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
To transcend means to be on top. Suppose someone strikes your right cheek. If you try to remember Matthew 5 and say, "I am determined to let him strike. If he wants my tunic, I will give him my tunic reluctantly. If he forces me to walk one mile, I will force myself to accompany him two miles." This kind of behavior is useless. This is not transcending. Who can give their other cheek? It is those who, when insulted,
realize that they have received a rich life from the Lord. Christians are never reluctant people, and the Christian reaction never just meets the minimum requirement.
A sister once said, "I almost lost my temper!" She sounded very victorious when she said this. But this is not a Christian reaction. A Christian reaction does much more than
what is needed; it stands the challenges well. Some people are extremely unkind to you; that is the "right cheek." If you can return kindness to them and still be victorious
before God, that is the "left cheek." The "left cheek" speaks of abundance. It denotes surplus. The Christian victory is not a meager victory. The Christian victory is an overflowing victory. Christians should always have a surplus; they should always transcend their experience. Christian victory never comes by force; it is never achieved by gritting one’s teeth or arguing. Christian victory is always easy to come by. May
the Lord enlarge us again and again, and may we express the grace of God’s children again and again.
Matt. 5:38-48
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
An eye for an eye, etc. This command is found in
Ex 21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot,
Le 24:20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.
De 19:21 And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for a burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But, instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified, by this rule, to inflict the same injury on others that they had received. Against this our Saviour remonstrates. He declares that the law had no reference to private revenge; that it was given only to regulate the magistrate; and that their private conduct was to be regulated by different principles. The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, not to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or to be murdered ourselves, rather than to make resistance. The law of nature, and all laws, human and Divine, have justified self-defence, when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly, and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, teach this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed, and that the best men had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says, that in these we had better take wrong than to enter into strife and lawsuits. The first case is, where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our demonstrating firmly, yet mildly, on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself.
John 18:23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
The second evil mentioned is, where a man is litigious, and determined to take all the advantage the law can give him; following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him--rather than to contend with a revengeful spirit in courts of justice, and to perpetual broils--so take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life.
Coat. The Jews wore two principal garments, an interior and an exterior. The interior, here called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labour was performed. This was the garment which is said to have been without seam, woven throughout,
John 19:23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. In regard to the sandals, See Mt 3:11. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.
The following cuts will also show the usual form and use of the girdle. In the girdle was the place of the purse,
Mt 10:9 Provide neither gold, nor silver, nor brass in your purses,
and to it the sword and dirk were commonly attached. Comp. 2 Sa 20:8 When they were at the great stone which is in Gibeon, Amasa went before them. And Joab’s garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.
In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one’s profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labour. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labour, and watchfulness; and to loose the loins, denoted the giving way to repose and indolence,
2Ki 4:29 Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
Job 38:3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
Isa 5:27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
Lk 12:35 Let your loins be girded about, and your lights burning;
John 21:7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.
{d} "eye for an eye"
Ex 21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot,
Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
{e} "resist not evil"
Pr 20:22 Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
Pr 24:29 Say not, I will do so to him as he hath done to me: I will render to the man according to his work.
Ro 12:17-19 Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
{f} "smite thee"
Isa 1:6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
Matthew 5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
Matthew 5:41 And whosoever shall compel thee to go a mile, go with him twain.
Whosoever shall compel thee to go a mile. The word translated shall compel, is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need, for the quick transmission of the king’s commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority, requiring your attendance and aid for a certain distance, go peaceably twice the distance.
A mile. A Roman mile was a thousand paces.
Twain. Two.
Matthew 5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Give to him that asketh thee. This is the general rule. It is better to give sometimes to an undeserving person, than to turn away one really necessitous. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families,
1 Ti 5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
and with other objects of justice and charity. It is seldom, perhaps never, good to give to a man that is able to work,
2 Th 3:10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a man is indeed hungry, feed him; if he wants anything farther, give him employment. If a widow, an orphan, a man of misfortune, or a man infirm, lame, or sick, is at your door, never send them away empty. See
Heb 13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
Mt 25:35-45 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
So of a poor and needy friend that wishes to borrow. We are not to turn away, or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man, would be to throw away our property, encourage laziness and crime, and ruin our families. It should be done consistently, and of this every man is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in want, we should lend to him, without usury, and without standing much about the security.
{g} "turn not thou away"
De 15:7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:
De 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
Matthew 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, Thou shalt love thy neighbour, and hate thine enemy. The command to love our neighbour was a law of God,
Le 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
That we must, therefore, hate our enemy, was an inference drawn from it by the Jews. They supposed that if we loved the one, we must, of course, hate the other. They were total strangers to that great, peculiar law of religion, which requires us to love both. A neighbour is literally one that lives near to us; then, one that is near to us by acts of kindness and friendship. This is its meaning here. See also
Lk 10:36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
{h} "Thou shalt love thy neighbour"
De 23:6 Thou shalt not seek their peace nor their prosperity all thy days for ever.
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Love your enemies. There are two kinds of love, involving the same general feeling, or springing from the same fountain of goodwill to all mankind, but differing still so far as to admit of separation in idea. The one is that feeling by which we approve of the conduct of another, commonly called the love of complacency; the other, by which we wish well to the person of another, though we cannot approve his conduct. This is the love of benevolence; and this love we are to bear towards our enemies. It is impossible to love the conduct of a man that curses and reviles us, and injures our person or property, or that violates all the laws of God; but though we may hate his conduct, and feel deeply that we are affected by it, yet we may still wish well to the person; we may pity his madness and folly; we may speak kindly of him, and to him; we may not return evil for evil; we may aid him in the time of trial; and seek to do him good here, and to promote his eternal welfare hereafter,
Ro 12:17-20 Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
This seems to be what is meant by loving our enemies; and this is a peculiar law of Christianity, and the highest possible test of piety, and probably the most difficult of all duties to be performed.
Bless them that curse you. The word bless here means to speak well of or to. Not to curse again, or to slander, but to speak of those things which we can commend in an enemy; or if there is nothing that we can commend, to say nothing about him. The word bless, spoken of God, means to regard with favour, or to confer benefits, as when God is said to bless his people. When we speak of our blessing God, it means to praise him, or give thanks to him. When we speak of blessing men, it unites the two meanings, and signifies to confer favour, to thank, or to speak well of.
Despitefully use you. The word thus translated means, first, to injure by prosecution in law; then, wantonly and unjustly to accuse, and to injure in any way. This seems to be its meaning here.
Persecute. See
Mt 5:10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.
{k} "pray for them"
Lk 23:34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
Ac 7:60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
That ye may be the children of your Father. In Greek, the sons of your Father. The word son has a variety of significations. Christians were called the sons or children of God in several of these senses: as his offspring; as adopted; as his disciples; as imitators of him. In this passage, the word is used because, in doing good to enemies, they resemble God. He makes his sun to rise on the evil and good, and sends rain, without distinction, on the just and unjust. So his people should show that they imitate or resemble him, or possess his spirit by doing good in a similar way.
{l} "sun to rise"
Job 25:3 Is there any number of his armies? and upon whom doth not his light arise?
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
What reward have ye?, The word reward seems to be used in the sense of deserving of praise, or reward. If you only love those that love you, you are selfish, you are not disinterested; it is not genuine love for the character, but love for the benefit; and you deserve no commendation. The very publicans would do the same.
The Publicans, The publicans were tax gatherers. Judea was a province of the Roman empire. The Jews bore this foreign yoke with great impatience, and paid their taxes with great reluctance. It happened, therefore, that those who were appointed to collect taxes were objects of great detestation. They were, beside, men who would be supposed to execute their office at all hazards; men who were willing to engage in an odious and hated employment; men often of abandoned characters, oppressive in their exactions, and dissolute in their lives. By the Jews they were associated in character with thieves, and adulterers, and those who were profane and dissolute. Christ says that even these wretched men would love their benefactors.
Matthew 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
And if ye salute your brethren, etc. The word salute here means to show the customary tokens of civility, or to treat with the common marks of friendship.
Salute no man by the way. Salutations among the Orientals did not consist, as among us, of a slight bow or an extension of the hand, but was performed by many embraces and inclinations, and even prostrations of the body on the ground. All this required much time; and as the business on which the seventy were sent was urgent, they were required not to delay their journey by long and formal salutations of the persons whom they met.
"If two Arabs of equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate them as if to kiss them. Each one then draws back his hand and kisses it instead of his friend’s, and then places it upon his forehead. The parties then continue the salutation by kissing each other’s beard. They give thanks to God that they are once more permitted to see their friend--they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing."
He says that the worst men, the very publicans, would do this. Christians should do more; they should show that they had a different spirit; they should treat their enemies as well as wicked men did their friends. This should be done,
(1.) because it is right; it is the only really amiable spirit; and,
(2.) we should show that religion is not selfish, and is superior to all other principles of action.
Matthew 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
Be ye therefore perfect, he 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 men, it refers to completeness of parts, or perfection, when no part is defective or wanting. Thus Job is said to be perfect; that is, not holy as God, or sinless--for fault is afterwards found with him,
Job 1:1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
Job 9:20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
Job 42:6 Wherefore I abhor myself, and repent in dust and ashes.
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. This was the meaning in Matthew. Be not religious merely in loving your friends and neighbours, but let your piety be shown in loving your enemies; be perfect; imitate God; let the piety be complete, and proportionate, and regular. This every Christian may be; this every Christian must be.
{m} "Be ye therefore perfect"
Gen 17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.
De 18:13 Thou shalt be perfect with the LORD thy God.
Lk 6:36 Be ye therefore merciful, as your Father also is merciful.
Lk 6:40 The disciple is not above his master: but every one that is perfect shall be as his master.
Col 1:28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:
1. The gospel pronounces blessings on things far different from what the world has thought to be a source of happiness. Men suppose that happiness is to be found in mirth, in wealth, in honour, in esteem, in freedom from persecution. Christ says that it is to be sought in the reverse. Often men 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 extreme strictness and severity of the law respecting the intercourse of the sexes,
Mt 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
And yet what law is more frequently violated? By obscene anecdotes and tales; by songs and jibes; 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 intercourse of the sexes. Virtue of any kind never blooms when 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 to indulge in a life of impurity. How should purity dwell in the heart; breathe from the lips; kindle in the eye; live in the imagination; and dwell in the intercourse 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,
Pr 7:22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
Pr 5:5 Her feet go down to death; her steps take hold on hell.
Pr 2:18 For her house inclineth unto death, and her paths unto the dead.
4. Revenge is equally forbidden. Persecution, slander, willful prosecution, anger, personal abuse, duelling, 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 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; 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.
Amen
