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This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it - the things to be believed, but it is wholly taken up with the agenda - the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (Mat 5:1, Mat 5:2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (Mat 5:3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are - the salt of the earth, and the lights of the world (Mat 5:13-16). 2. To understand what they have to do - they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (Mat 5:17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (Mat 5:20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (Mat 5:21-26). [2.] Of the seventh commandment, against adultery (Mat 5:27-32). [3.] Of the third commandment (Mat 5:33-37). [4.] Of the law of retaliation (Mat 5:38-42). [5.] Of the law of brotherly love (Mat 5:43-48). And the scope of the whole is, to show that the law is spiritual.

We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law. I. See here how this law was corrupted by the comments of the Jewish teachers, Mat 5:43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed; Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exo 23:4, Exo 23:5; Deu 23:7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it - to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuri - To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves. II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: "But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," Mat 5:44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told, 1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See Pe1 3:9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them. 2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him. 3. We must pray for them: Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein̂ tous de echthrous kakōs poiein - Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein̂ tous de echthrous philous poiein - to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads. Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it, [1.] That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, Mat 5:45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness. [2.] That we may herein do more than others, Mat 5:46, Mat 5:47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, "What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to do more than others. Lastly, Our Saviour concludes this subject with this exhortation (Mat 5:48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phi 3:12-14. And therein we must study to conform ourselves to the example of our heavenly Father, Pe1 1:15, Pe1 1:16. Or, 2. In this particular before mentioned, of doing good to our enemies; see Luk 6:36. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.

And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned, he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people: and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Mat 13:2 Luk 4:20. The form in which the master and his disciples sat is thus described by Maimonides (z). "The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.'' With respect to this latter custom, the Talmudists say (a), that "from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.'' His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Luk 6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's. (z) Hilch. Talmud Torah, c. 4. sect. 2. (a) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15. & Jarchi, Maimon, & Bartenora in ib.

Ye have heard that it hath been said,.... By, or to them of old time. This law has been delivered to them, thou shalt love thy neighbour, with this appendage to it, or false gloss upon it, and hate thine enemy; for the first of these only is the law of Moses, Lev 19:18, the other is the addition, or wrong interpretation of the Scribes and Pharisees: wherefore the Jew (o) has no reason to charge Christ, or the Evangelist, with a false testimony, as he does, because the latter is no where written in the law, nor in the prophets: nor does Christ say it is; he only observes, that it had been traditionally handed down to them from the ancients, by the masters of the traditions of the elders, that the law of loving the neighbour was so to be understood as to allow, and even enjoin, hatred of enemies: in proof of which, take the following instances (p). "When one man sins against another, he may not hate him in his heart, and be silent, as is said of the wicked; Absalom spoke not with Amnon: but it is commanded to make it known to him, and to say to him, why hast thou done to me so and so? As it is said, "rebuking, thou shalt rebuke thy neighbour"; and if he returns, and desires him to pardon him, he shall not be implacable and cruel; but if he reproves him many times, and he does not receive his reproof, nor turn from his sin, then , "it is lawful to hate him".'' Again, they say (q), "Every disciple of a wise man, , "who does not revenge, and keep as a serpent"; that is, as the gloss explains it, "enmity in his heart", as a serpent, is no disciple of a wise man.'' And so Maimonides (r), one of their better sort of writers, says; "A disciple of a wise man, or a scholar, whom a man despises and reproaches publicly, it is forbidden him to forgive him, because of his honour; and if he forgives him, he is to be punished, for this is a contempt of the law; but "he must revenge, and keep the thing as a serpent", until the other asks pardon of him, and then he may forgive him.'' Thus they bred their scholars in hatred and malice against their enemies. This arises from a mistaken sense of the word "neighbour", which they understood only of a friend; and concluded, that if a friend was to be loved, an enemy was to be hated; not the Gentiles only, but anyone, among themselves, which could come under that name. (o) R. Isaac Chizuk Emunah, par. 2. c. 11. p. 402. (p) Moses Kotsensis Mitzvot Tora precept. neg. 5. Vid. Maimon. Hilchot Rotseach, c. 13. sect. 14. (q) T. Bab. Yoma, fol. 22. 2. & 23. 1. (r) Maimon. Hilch. Talmud Tora, c. 7. sect. 13.

Whether, he says, it be a friend or an enemy, a believer or an unbeliever, do good to the person in need. Do not follow the Jewish law that focuses repayment primarily on friends. For this reason, when they were urging the Lord to heal the son of the royal officer, they said to him, “He is worthy to have you do this for him,” because “he has even built us our synagogue.”

"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, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like 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." See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. "But what," one may say, "is more than these?" Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, "do not hate," but "love;" He said not, "do not injure," but "do good." And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray. Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, "That ye may become like unto your Father which is in Heaven." And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, "God," and "a great King," when he was discoursing about oaths, and here, "their Father." And this He doth, as reserving for the proper season what He had to say touching these points.

(Verse 42, 43.) Give to him who asks of you, and do not turn away from him who wants to borrow from you. You have heard that it was said: Love your neighbor and hate your enemy. If we understand this saying to mean only about almsgiving, it cannot apply to most of the poor. But even if the rich give constantly, they cannot give constantly. Therefore, after the good of almsgiving, instructions are given to the apostles, that is, to the teachers, so that those who have received for free may give for free (Matthew 10). Money of this kind never runs out; but the more it is given, the more it is doubled. And when it waters the fields under its control, the spring's waters never dry up.

(de Doctr. Christ. i. 30.) That by the command, Thou shalt love thy neighbour, all mankind were intended, the Lord showed in the parable of the man who was left half dead, which teaches us that our neighbour is every one who may happen at any time to stand in need of our offices of mercy; and this who does not see must be denied to none, when the Lord says, Do good to them that hate you. (cont. Faust. xix. 24.) I ask the Manichæans why they would have this peculiar to the Mosaic Law, that was said by them of old time, thou shall hate thy enemy? Has not Paul said of certain men that they were hateful to God? We must enquire then how we may understand that, after the example of God, to whom the Apostle here affirms some men to be hateful, our enemies are to be hated; and again after the same pattern of Him who maketh his sun to rise on the evil and the good, our enemies are to be loved. Here then is the rule by which we may at once hate our enemy for the evil's sake that is in him, that is, his iniquity, and love him for the good's sake that is in him, that is, his rational part. This then, thus uttered by them of old, being heard, but not understood, hurried men on to the hatred of man, when they should have hated nothing but vice. Such the Lord corrects as He proceeds, saying, I say unto you, Love your enemies. Lie who had just declared that He came not to subvert the Law, bat to fulfil it, by bidding us love our enemies, brought us to the understanding of how we may at once hate the same man for his sins whom we love for his human nature.

For without this love, wherewith we are commanded to love even our enemies and persecutors, who can fully carry out those things which are mentioned above? Moreover, the perfection of that mercy, wherewith most of all the soul that is in distress is cared for, cannot be stretched beyond the love of an enemy; and therefore the closing words are: Be therefore perfect, even as your Father who is in heaven is perfect. Yet in such a way that God is understood to be perfect as God, and the soul to be perfect as a soul.

(Serm. in Mont. i. 21.) That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. He therefore who loves his neighbour, has ascended one degree, though as yet he hate his enemy; which is expressed in that, and shalt hate his enemy; which is not to be understood as a command to the justified, but a concession to the weak.

He also said, ‘Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.’

Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy. But I say unto you, Love your enemies. Here the Lord has reached the very pinnacle of the virtues. For what is greater than to love one's enemies? But it is not impossible to accomplish. For Moses and Paul loved the Jews who were raging against them more than they loved themselves, and all the saints have loved their enemies. Bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. We bless them because we must consider them our benefactors. For anyone who persecutes us and puts us to the test, lightens the punishment that we will suffer for our own sins. We will also bless them when God gives us the great crown of the contest. For hear what He says:

(non occ.) The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to show to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law. (ord.) But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven.

THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16) And seeing the multitudes--those mentioned in Mat 4:25. he went up into a mountain--one of the dozen mountains which ROBINSON says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from JOSEPHUS downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored. and when he was set--had sat or seated Himself. his disciples came unto him--already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.

Ye have heard that it hath been said-- (Lev 19:18). Thou shalt love thy neighbour--To this the corrupt teachers added, and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as BENGEL indignantly calls it. LIGHTFOOT quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.