มัทธิว 5:44 วิจารณ์

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.

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.

But I say unto you, love your enemies,.... That is, as the Apostle Paul may be thought to interpret the words of Christ, Rom 12:20. "If thine enemy hunger, feed him: if he thirst, give him drink": unless our Lord should be supposed rather to regard the internal affection of the mind; since outward expressions of love, by words and works, are urged in the following exhortations: the actions of a man may be hated, and just indignation be expressed against them, and yet his person be loved, tenderness be used to him, and pity shown him: all men, even enemies, are to be loved with a natural love, as men; though they cannot be loved with a spiritual affection, as brethren in Christ: and in natural affection there are degrees, according to the relation and circumstances that persons stand in to one another. Bless them that curse you: when wicked men curse you, as Shimei cursed David, do not "render evil for evil, or railing for railing, but contrariwise, blessing"; give good words, use kind language, mild and soft expressions; such as may either win upon them, or put them to shame and silence: "bless, and curse not"; the latter belongs to them, the former to you; "let them curse, but bless thou": curses better fit their mouths, and blessings thine. Blessing here, does not signify praising them, for that would be sinful, which is sometimes the sense of the word; nor wishing, or praying for a blessing on them, which is right and good; but this is mentioned afterwards, as distinct from blessing; wherefore, it is better to understand it of a sweet and engaging address unto, and behaviour and conduct towards such, whose mouths are full of cursing and bitterness. Do good to them that hate you; such as hate you in their hearts, and discover their hatred by their actions; do not make returns in the same way, but on the contrary, do them all the good you can; perform all the kind offices that lie in your power; let them partake of your bounty and liberality; if poor, feed, clothe, and supply them, as you are able, with the necessaries of life; and give them wholesome advice for the good of their souls: by "so doing", you will "heap coals of fire on their heads"; of enemies, make them friends; engage their affections to you, and you may be happy instruments in doing them good, both in soul and body: and pray for them that despitefully use you and persecute you. What Christ here commands and advises to, he himself did; for as he hung upon the cross, he prayed for his crucifiers, who were then using him in the most despiteful, as well as cruel manner; saying, "Father, forgive them, for they know not what they do": and in this he has left us an example, that we should tread in his steps; and here in he was quickly followed by his holy martyr Stephen; who, whilst he was being stoned, prayed for his persecutors and murderers, saying, "Lord, lay not this sin to their charge". This breathes out the true spirit of Christianity, and is peculiar to it. The whole of this is directly opposite to the tenets of the Jews, particularly the Scribes and Pharisees; who allowed of revenge, and keeping anger against any person that had done them an injury, as has been observed: and which were also the sentiments of the Karaites, or Scripturarians, another sect among them who kept to the letter of the Scriptures, and rejected the traditions of the elders, which the Pharisees held: but in this they agreed with them, "that it was right to do good to their friends, and to forgive them that asked pardon of them; but to such men who rendered evil, and did not return to do well, that they might receive forgiveness, , "it is not forbidden to revenge, and to keep anger against them" (s).'' It is indeed said (t) of their former holy men, "Hasideans", which some have thought to be the same with the "Essenes", and a sort of Christians; however, were a better sort of Jews; that these "heard their reproach, but did not return it; and not only so, but they pardoned him that reproached them, and forgave him.'' And it is reported of these men, that they used to pray to God to pardon and forgive all that disturbed them. But the Pharisees, whom Christ had to do with, and against whom he inveighs, were men of another complexion. (s) R. Eliahu in Adderet, c. 3. apud Trigland. de Sect. Karaeorum, c. 10. p. 166, 167. (t) Maimon. Hilch. Talmud Tora. c. 7. sect. 13.

Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our persecutors. Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, "Pray for kings, and rulers, and powers, that all may be peace with you.

How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline.

On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in "praying for all," even for our personal enemies. And therefore with suspended utterance, not saying, "Hallowed be it in us, "we say,-"in all.

The law has found more than it has lost, while Christ says, "Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father." Do you see whom patience gains for us as a Father? In this principal precept the universal discipline of patience is succinctly comprised, since evil-doing is not conceded even when it is deserved.

The law of the Lord transcends both the law of nature and the law revealed to Moses. For the things that are impossible with humans are possible with God. But Christ does not legislate impossibilities, as Stephen showed at the time of his passion, when he bent his knees and prayed for those who were stoning him. Similarly Paul, who had suffered so many things at the hands of the Jews, also prays for them. Therefore the infrequency of these things shows that they are not impossible. For most people, though, they are difficult to accomplish owing to their unwillingness to strive to reach the summit of virtue.

"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." 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."

"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 44.) But I say to you, love your enemies, do good to those who hate you, and pray for those who persecute and slander you. Many, considering the weakness of their own abilities and not the power of the saints, think that the commandments of God are impossible and say that it is enough to have virtues and not to hate enemies. However, they command to love more than human nature can endure. Therefore, it should be understood that Christ does not command the impossible, but the perfect: what David did to Saul and Absalom (1 Samuel 24 and 26, and 2 Samuel 18). Stephanus also, the martyr, prayed for those who were stoning him as enemies (Acts 7). And Paul desires to be accursed for his persecutors (Romans 9). Moreover, Jesus both taught and did these things, saying: Father, forgive them, for they do not know what they are doing (Luke 23:34).

Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. (Rom. 9:3.) Jesus both taught and did the same, saying, Father, forgive them, for they know not what they do. (Luke 23:34.)

(Epist. 138. 2.) Some object that this command of Christ is altogether inconsistent with civil life in Commonwealths; Who, say they, would suffer, when he could hinder it, the pillage of his estate by an enemy; or would not repay the evil suffered by a plundered province of Rome on the plunderers according to the rights of war? But these precepts of patience are to be observed in readiness of the heart, and that mercy, not to return evil for evil, must be always fulfilled by the will. Yet must we often use a merciful sharpness in dealing with the headstrong. And in this way, if the earthly commonwealth will keep the Christian commandments, even war will not be waged without good charities, to the establishing among the vanquished peaceful harmony of godliness and righteousness. For that victory is beneficial to him from whom it snatches licence to sin; since nothing is more unfortunate for sinners, than the good fortune of their sins, which nourishes an impunity that brings punishment after it, and an evil will is strengthened, as it were some internal enemy.

(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.

(Serm. in Mont. i. 21.) Here arises a question, that this commandment of the Lord, by which He bids us pray for our enemies, seems opposed by many other parts of Scripture. In the Prophets are found many imprecations upon enemies; such as that in the 108th Psalm, Let his children be orphans. (Ps. 109:9.) But it should be known, that the Prophets are wont to foretel things to come in the form of a prayer or wish. This has more weight as a difficulty that John says, There is a sin unto death, I sag not that he shall pray for it; (1 John 5:16.) plainly showing, that there are some brethren for whom he docs not bid us pray; for what went before was, If any know his brother sin a sin, &c. Yet the Lord bids us pray for our persecutors. This question can only be resolved, if we admit that there are some sins in brethren more grievous than the sin of persecution in our enemies. For thus Stephen prays for those that stoned him, because they had not yet believed on Christ; but the Apostle Paul (2 Tim. 4:14.) does not pray for Alexander though he was a brother, but had sinned by attacking the brotherhood through jealousy. But for whom you pray not, you do not therein pray against him. What must we say then of those against whom we know that the saints have prayed, and that not that they should be corrected, (for that would be rather to have prayed for them), but for their eternal damnation; not as that prayer of the Prophet against the Lord's betrayer, for that is a prophecy of the future, not an imprecation of punishment; but as when we read in the Apocalypse the Martyrs' prayer that they may be avenged. (Rev. 6:10.) But we ought not to let this affect us. For who may dare to affirm that they prayed against those persons themselves, and not against the kingdom of sin? For that would be both a just and a merciful avenging of the Martyrs, to overthrow that kingdom of sin, under the continuance of which they endured all those evils. And it is overthrown by correction of some, and damnation of such as abide in sin. Does not Paul seem to you to have avenged Stephen on his own body, as he speaks, (1 Cor. 9:27.) I chastise my body, and bring it into subjection.

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

A hermit said to a brother, ‘When a proud or vain thought enters your mind, examine your conscience to see if you are keeping God’s commandments; ask yourself if you love your enemies; if you rejoice in your enemy’s triumph, and if you are sad at his downfall; do you know yourself to be an unprofitable servant and a sinner beyond all others? But not even then must you think that you have corrected all your faults; to entertain such a thought as that would undo all the other good you have done.’

As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who has wronged us, and yet will not to act upon that feeling, know that our flesh hates our enemy, but our soul loves him.

A brother asked a hermit, ‘What is humility?’ He answered, ‘To do good to them that do evil to you.’ The brother said, ‘Suppose a man cannot attain that standard, what is he to do?’ The hermit answered, ‘He should run away, and choose silence.’

A brother asked Poemen about the words, ‘Do not render evil for evil’ (1 Thess. 5:15). He said to him, ‘The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.’

(Mor. xxii. 11.) Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to be bettered, and pursue with ill-wishes the prosperity of the man in whose fall we rejoice. Yet it may often happen that without any sacrifice of charity, the fall of an enemy may gladden us, and again his exaltation make us sorrowful without any suspicion of envy; when, namely, by his fall any deserving man is raised up, or by his success any undeservedly depressed. But herein a strict measure of discernment must be observed, lest in following out our own hates, we hide it from ourselves under the specious pretence of others' benefit. We should balance how much we owe to the fall of the sinner, how much to the justice of the Judge. For when the Almighty has struck any hardened sinner, we must at once magnify His justice as Judge, and feel with the other's suffering who perishes.

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:

(ord.) They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, Love your enemies; does good to them, as it is, Do good to them that hate you; and prays for them, as it is, Pray for them that persecute you and accuse you falsely.

(Hil. Quæst. V. and N. Test. q. 68.) And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit. As the work is said to laud the workman, when he delights himself in the view thereof; for the saints are not so impatient as to urge on what they know will come to pass at the appointed time.

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.

But I say unto you, Love your enemies--The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good. bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you--The best commentary on these matchless counsels is the bright example of Him who gave them. (See Pe1 2:21-24; and compare Rom 12:20-21; Co1 4:12; Pe1 3:9). But though such precepts were never before expressed--perhaps not even conceived--with such breadth, precision, and sharpness as here, our Lord is here only the incomparable Interpreter of the law in force from the beginning; and this is the only satisfactory view of the entire strain of this discourse.