St Matthew Chapter V : Verses 38-48
Contents
- Matt. v. 38-48 (Douay-Rheims text) & Latin text (Vulgate). (b) The Old Law of Retaliation ; (c) the New Law of Love
- Notes on text
Matt. v. 38-48
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| He taught them. J-J Tissot. Brooklyn Museum. |
38 You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.
Audistis quia dictum est : Oculum pro oculo, et dentem pro dente.
39 But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
Ego autem dico vobis, non resistere malo : sed si quis te percusserit in dexteram maxillam tuam, præbe illi et alteram :
40 And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.
et ei, qui vult tecum judicio contendere, et tunicam tuam tollere, dimitte ei et pallium :
41 And whosoever will force thee one mile, go with him other two,
et quicumque te angariaverit mille passus, vade cum illo et alia duo.
42 Give to him that asketh of thee and from him that would borrow of thee turn not away.
Qui petit a te, da ei : et volenti mutuari a te, ne avertaris.
43 You have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy.
Audistis quia dictum est : Diliges proximum tuum, et odio habebis inimicum tuum.
44 But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:
Ego autem dico vobis : Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos :
45 That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.
ut sitis filii Patris vestri, qui in cælis est : qui solem suum oriri facit super bonos et malos : et pluit super justos et injustos.
46 For if you love them that love you, what reward shall you have? do not even the publicans this?
Si enim diligitis eos qui vos diligunt, quam mercedem habebitis? nonne et publicani hoc faciunt?
47 And if you salute your brethren only, what do you more? do not also the heathens this?
Et si salutaveritis fratres vestros tantum, quid amplius facitis? nonne et ethnici hoc faciunt?
48 Be you therefore perfect, as also your heavenly Father is perfect.
Estote ergo vos perfecti, sicut et Pater vester cælestis perfectus est.
Notes
38. You have heard. Jesus substitutes the Christian law of forbearance and conciliation for the “ lex talionis ” of the Old Law. This principle was accepted by most of the ancient nations ; thus it is found in the Twelve Tables of the Romans, and taught by Aristotle in his Ethics.
An eye, etc. We find this “ lex talionis ” three times in the Pentateuch (see Exod. xxi. 24 ; Levit, xxiv. 20 ; Deut. xix. 21). In each case it is laid down as the rule which the judge was to follow when a man had injured his neighbour. There is no instance of this law being literally carried out except in the case of an homicide, compensation being made by fines, imprisonment, or scourging. This rule only held good between equals : an insult to a prince was punished by death ; and an act of violence committed by a master against his slave was not considered a crime among the Jews, since slaves were regarded as the absolute property of their masters. The “ lex talionis ” did not justify private vengeance, which was strictly forbidden. Cf. Seek not revenge, nor he mindful of the injury of thy citizens (Lev. xix. 18). Revenge is mine (i.e. God’s), and I will repay them in due time (Deut, xxxii. 35). Christianity commands us to repress all personal feelings of hatred and revenge, and, in our dealings with men, it bids us act in a mild, loving, and forbearing spirit. Nevertheless, for the good of the culprit or of society, Christians are allowed to bring offenders to justice, otherwise crime would go unchecked, and the public would suffer.
39. not to resist evil. Grammatically, the Greek word here translated “ evil ” (τῷ πονηρῷ) may be neuter or masculine. The former agrees better with the context, since our Lord is speaking of those evils which come through the agency of men from the principle of evil, rather than of “ the evil one,” i.e. of the devil, whom all Christians are bidden to resist.
turn to him also the other. Our Lord did not act thus when the servant of the high-priest struck Him (see St John xviii. 2, 3), nor did St Paul accept a like insult in silence (see Acts xxiii. 3). Hence we infer that Christ gives us in these words a counsel rather than a precept, and we are more bound to observe the spirit than the letter. If Christians always submitted to injustice, and shewed themselves willing to endure even greater insults, they would be encouraging evildoers and fostering crime.
40. coat. The inner garment or tunic made of linen or cotton.
cloak. The outer flowing garment, answering to the Roman “ togo ” or “ pallium.” The cloak (ἱμάτιον) was generally more valuable than the coat, as it was made of fine cotton, camels’ hair, or wool.
The Jews used it by day as a garment and by night it served as bedclothing. If thou take of thy neighbour a garment in pledge, thou shalt give it him again before sunset. For that same is the only thing wherewith he is covered, the clothing of his body, neither hath he any other to sleep in (Exod. xxii. 26, 27). The general principle inculcated by this passage is, that we should be willing to renounce our private rights, rather than have recourse to litigation. St Paul teaches the same doctrine : Already indeed there is plainly a fault among you, that you have lawsuits one with another. Why do you not rather take wrong ? Why do you not rather suffer yourselves to be defrauded ? (1 Cor. vi. 7).
41. will force thee one mile. This is an allusion to the Persian custom of “impressing” men into the service of the State.. The public couriers, called “angari,” were stationed at certain distances from one another, and charged to convey news or military baggage. For this purpose they were empowered to impress into the royal service men, horses, and ships. The Romans exacted this service of the Jews, as of all other provincials. The Turks still maintain this onerous custom.
one mile, (μίλιον ἕν) The “ mille passuum” or thousand paces of the Roman mile. It is about 142 yards less than our English statute mile. Along the principal Roman roads a “ milliarium ” or milestone marked off every thousand paces.
42. Give to him that asketh. We cannot observe this literally, and often it would cause others to sin if we did so ; but we are bound, as Christians, to give generously, and without selfish calculations, when we see others in need. Indiscriminate almsgiving would encourage laziness, avarice, and deceit, and this is forbidden. Cf. If any man will not work, neither let him eat (2 Thes. hi. 10).
Note. — The Jews were commanded to give generously. Cf. Thou shalt not harden thy heart, nor close thy hand, but shalt open it to the poor man, thou shalt lend him that which thou perceiveth he hath need of .... There will not be wanting poor in the land of thy habitation : therefore I command thee to open thy hand to thy needy and poor brother, that liveth in the land (Dent. xv. 7, 8, 11).
turn not away. Evidently there is no question of loans lent at a given interest. In the parallel passage in St Luke we read. Do good, and lend, hoping for nothing thereby (vi. 35).
Note. — Formerly Christians were forbidden to lend money at interest, which accounts for the Jews having practically the monopoly of money-lending. Now the Church tolerates the practice, provided only a fair interest is asked, and this is generally fixed by the government. Usury, i.e. asking too high an interest, is strictly forbidden.
43. Thou shalt love thy neighbour. This is clearly enjoined by the Mosaic Law, Cf. Thou shalt love thy friend as thyself (Lev. xix. 18).
and hate thy enemy. W e do not find these words in the Old Testament, but the Jewish exclusiveness, which resulted from their tenacity as regards their own customs and tenets, had gradually developed into a hatred of all other nations. St Paul speaks of them as the adversaries of all men (1 Thes. ii. 15).
44. Love your enemies, etc. We are to pass from sentiments to acts of love, and to encourage us, Jesus places before us a powerful motive : That you may be the children, etc. In St Luke there are two motives put forward : —
(a) Your reward shall be great.
(b) You shall be the sons of the highest.
“ Whereby thou wilt confer more upon thyself than upon him. For he is beloved by a fellow-servant, but thou art made like unto God” (St John Ghrys.).
Note. — In some MSS., as in the parallel passage in St Luke, we find the words. Bless them that curse you. Though St Jerome rejected these words here, they are undoubtedly genuine in St Luke’s gospel.
Calumniate. The A.V. has “despitefully use you.” The Greek verb used implies coarse insults.
45. who maketh his sun, etc. St Luke summarizes thus : For he is kind to the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful (vi. 35, 36).
46. what reward. St Luke has what thanks. The one refers to the concrete benefit, the other to the abstract sentiment.
the publicans .... heathens. In St Luke we find the generic term “ sinners.”
47. if you salute, etc. Our charity is to be disinterested and supernatural, i.e. performed for the love of God. The Catholic standard of virtue must be far above that of worldlings. The perfection of charity is embodied in the golden rule : As ye would that men should do to you, do you also to them in like manner (St Luke vi, 31).
48. Be you therefore perfect. Lit. “Ye shall therefore be perfect” (Ἔσεσθε οὖν ὑμεῖς τέλειοι), the future being used for the imperative. This exhortation refers primarily to the obligation of imitating our Heavenly Father by our charity to our neighbour. We see this from the parallel passage in St Luke, which runs thus : Be ye therefore merciful, as your Father also is merciful (vi. 36).
as also your heavenly Father is perfect. In the same manner ; not, of course, in the same degree, since equality cannot exist between the Infinite God and the finite creature.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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