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Text -- Matthew 5:38-42 (NET)

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Context
Retaliation
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 5:39 But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, give him your coat also. 5:41 And if anyone forces you to go one mile, go with him two. 5:42 Give to the one who asks you, and do not reject the one who wants to borrow from you.
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Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 5:38 - -- An eye for an eye, and a tooth for a tooth ( ophthalmon anti ophthalmou kai odonta anti odontos ). Note anti with the notion of exchange or substit...

An eye for an eye, and a tooth for a tooth ( ophthalmon anti ophthalmou kai odonta anti odontos ).

Note anti with the notion of exchange or substitution. The quotation is from Exo 21:24; Deu 19:21; Lev 24:20. Like divorce this jus talionis is a restriction upon unrestrained vengeance. "It limited revenge by fixing an exact compensation for an injury"(McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today.

Robertson: Mat 5:39 - -- Resist not him that is evil ( me antistēnai tōi ponērōi ). Here again it is the infinitive (second aorist active) in indirect command. But is...

Resist not him that is evil ( me antistēnai tōi ponērōi ).

Here again it is the infinitive (second aorist active) in indirect command. But is it "the evil man"or the "evil deed"? The dative case is the same form for masculine and neuter. Weymouth puts it "not to resist a (the) wicked man,"Moffatt "not to resist an injury,"Goodspeed "not to resist injury."The examples will go with either view. Jesus protested when smitten on the cheek (Joh 18:22). And Jesus denounced the Pharisees (Matthew 23) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally. Paradoxes startle and make us think. We are expected to fill in the other side of the picture. One thing certainly is meant by Jesus and that is that personal revenge is taken out of our hands, and that applies to "lynch-law."Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defence against robbery and murder. Professional pacifism may be mere cowardice.

Robertson: Mat 5:40 - -- Thy coat ... thy cloke also ( ton chitōna sou kai to himation ). The "coat"is really a sort of shirt or undergarment and would be demanded at law. ...

Thy coat ... thy cloke also ( ton chitōna sou kai to himation ).

The "coat"is really a sort of shirt or undergarment and would be demanded at law. A robber would seize first the outer garment or cloke (one coat). If one loses the undergarment at law, the outer one goes also (the more valuable one).

Robertson: Mat 5:41 - -- Shall compel thee ( aggareusei ). The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers (aggar...

Shall compel thee ( aggareusei ).

The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers (aggaroi ) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Mat 27:32, ēggareusan ).

Robertson: Mat 5:42 - -- Turn not thou away ( mē apostraphēis ). Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity...

Turn not thou away ( mē apostraphēis ).

Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord’ s commands (see Mat 5:32, Mat 5:34, Mat 5:38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving"(McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up.

Vincent: Mat 5:40 - -- Coat, cloke ( χιτῶνα, ἱμάτιον ) The former, the shirt-like under-garment or tunic; the latter, the mantle, or ampler over-...

Coat, cloke ( χιτῶνα, ἱμάτιον )

The former, the shirt-like under-garment or tunic; the latter, the mantle, or ampler over-garment, which served as a covering for the night, and therefore was forbidden by the Levitical law to be retained in pledge overnight (Exo 22:26, Exo 22:27). To yield up this without resistance therefore implies a higher degree of concession.

Vincent: Mat 5:41 - -- Shall compel thee to go ( ἀγγαρεύσει ) This word throws the whole injunction into a picture which is entirely lost to the English r...

Shall compel thee to go ( ἀγγαρεύσει )

This word throws the whole injunction into a picture which is entirely lost to the English reader. A man is travelling, and about to pass a post-station, where horses and messengers are kept in order to forward royal missives as quickly as possible. An official rushes out, seizes him, and forces him to go back and carry a letter to the next station, perhaps to the great detriment of his business. The word is of Persian origin, and denotes the impressment into service, which officials were empowered to make of any available persons or beasts on the great lines of road where the royal mails were carried by relays of riders.

Vincent: Mat 5:42 - -- Borrow ( δανίσασθαι ) Properly, to borrow at interest.

Borrow ( δανίσασθαι )

Properly, to borrow at interest.

Wesley: Mat 5:38 - -- Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) a...

Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees.

Wesley: Mat 5:38 - -- In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interp...

In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deu 19:21.

Wesley: Mat 5:39 - -- Thus; the Greek word translated resist signifies standing in battle array, striving for victory.

Thus; the Greek word translated resist signifies standing in battle array, striving for victory.

Wesley: Mat 5:39 - -- Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.

Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.

Wesley: Mat 5:40-41 - -- Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to en...

Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, Joh 18:22-23.

Wesley: Mat 5:42 - -- Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but...

Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. Luk 6:30.

JFB: Mat 5:38 - -- (Exo 21:23-25; Lev 24:19-20; Deu 19:21).

JFB: Mat 5:38 - -- That is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of priva...

That is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Pro 20:22; Pro 24:29).

JFB: Mat 5:39 - -- Our Lord's own meek, yet dignified bearing, when smitten rudely on the cheek (Joh 18:22-23), and not literally presenting the other, is the best comme...

Our Lord's own meek, yet dignified bearing, when smitten rudely on the cheek (Joh 18:22-23), and not literally presenting the other, is the best comment on these words. It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.

JFB: Mat 5:40 - -- The inner garment; in pledge for a debt (Exo 22:26-27).

The inner garment; in pledge for a debt (Exo 22:26-27).

JFB: Mat 5:40 - -- The outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed co...

The outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed covering.

JFB: Mat 5:41 - -- An allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people...

An allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.

JFB: Mat 5:42 - -- The sense of unreasonable asking is here implied (compare Luk 6:30).

The sense of unreasonable asking is here implied (compare Luk 6:30).

JFB: Mat 5:42 - -- Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word,...

Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word, and as usury was forbidden among the Jews (Exo 22:25, &c.), it is doubtless simple borrowing which our Lord here means, as indeed the whole strain of the exhortation implies. This shows that such counsels as "Owe no man anything" (Rom 13:8), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother (Psa 37:36; Psa 112:5; Luk 6:37) would have no application.

JFB: Mat 5:42 - -- A graphic expression of unfeeling refusal to relieve a brother in extremity.

A graphic expression of unfeeling refusal to relieve a brother in extremity.

JFB: Mat 5:42 - -- Love to Enemies (Mat 5:43-48).

Love to Enemies (Mat 5:43-48).

Clarke: Mat 5:38 - -- An eye for an eye - Our Lord refers here to the law of retaliation mentioned See Exo 21:24, (see the note there, and see Lev 24:20 (note)), which ob...

An eye for an eye - Our Lord refers here to the law of retaliation mentioned See Exo 21:24, (see the note there, and see Lev 24:20 (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians.

Clarke: Mat 5:39 - -- Resist not evil - Or, the evil person. So, I am fully persuaded, τω πονηρω ought to be translated. Our Lord’ s meaning is, "Do not re...

Resist not evil - Or, the evil person. So, I am fully persuaded, τω πονηρω ought to be translated. Our Lord’ s meaning is, "Do not repel one outrage by another."He that does so makes himself precisely what the other is, a wicked person

Clarke: Mat 5:39 - -- Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortatio...

Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations belong to those principally who are persecuted for righteousness’ sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be resented; and thus the spirit of hatred and strife was fostered.

Clarke: Mat 5:40 - -- And if any man will sue thee at the law - Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brot...

And if any man will sue thee at the law - Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property than to have recourse to such modes of redress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man

Clarke: Mat 5:40 - -- Coat - Χιτωνα, upper garment. - Cloke, ἱματιον, under garment. What we call strait coat, and great coat. - See on Luk 6:29 (note).

Coat - Χιτωνα, upper garment. - Cloke, ἱματιον, under garment. What we call strait coat, and great coat. - See on Luk 6:29 (note).

Clarke: Mat 5:41 - -- Shall compel thee to go a mile, go with him twain. - αγγαρευσει . This word is said to be derived from the Persians, among whom the king&...

Shall compel thee to go a mile, go with him twain. - αγγαρευσει . This word is said to be derived from the Persians, among whom the king’ s messengers, or posts, were called Αγγαποι, or angari . This definition is given both by Hesychius and Suidas

The Persian messengers had the royal authority for pressing horses, ships, and even men, to assist them in the business on which they were employed. These angari are now termed chappars , and serve to carry despatches between the court and the provinces. When a chappar sets out, the master of the horse furnishes him with a single horse; and, when that is weary, he dismounts the first man he meets, and takes his horse. There is no pardon for a traveler that refuses to let a chappar have his horse, nor for any other who should deny him the best horse in his stable. See Sir J. Chardin’ s and Hanway’ s Travels. For pressing post horses, etc., the Persian term is Sukhreh geriften . I find no Persian word exactly of the sound and signification of Αγγαρος ; but the Arabic agharet signifies spurring a horse, attacking, plundering, etc. The Greek word itself is preserved among the rabbins in Hebrew characters, אנגריא angaria , and it has precisely the same meaning: viz. to be compelled by violence to do any particular service, especially of the public kind, by the king’ s authority. Lightfoot gives several instances of this in his Horae Talmudicae

We are here exhorted to patience and forgiveness

First, When we receive in our persons all sorts of insults and affronts, Mat 5:39

Secondly, When we are despoiled of our goods, Mat 5:40

Thirdly, When our bodies are forced to undergo all kinds of toils, vexations, and torments, Mat 5:41

The way to improve the injustice of man to our own advantage, is to exercise under it meekness, gentleness, and long-suffering, without which disposition of mind, no man can either be happy here or hereafter; for he that avenges himself must lose the mind of Christ, and thus suffer an injury ten thousand times greater than he can ever receive from man. Revenge, at such an expense, is dear indeed.

Clarke: Mat 5:42 - -- Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we ar...

Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar’ s hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse Him! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him

To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God’ s stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim

A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double.

Calvin: Mat 5:38 - -- Mat 5:38.An eye for an eye. Here another error is corrected. God had enjoined, by his law, (Lev 24:20,) that judges and magistrates should punish thos...

Mat 5:38.An eye for an eye. Here another error is corrected. God had enjoined, by his law, (Lev 24:20,) that judges and magistrates should punish those who had done injuries, by making them endure as much as they had inflicted. The consequence was, that every one seized on this as a pretext for taking private revenge. They thought that they did no wrong, provided they were not the first to make the attack, but only, when injured, returned like for like. Christ informs them, on the contrary, that, though judges were entrusted with the defense of the community, and were invested with authority to restrain the wicked and repress their violence, yet it is the duty of every man to bear patiently the injuries which he receives.

Calvin: Mat 5:39 - -- 39.Do not resist evil There are two ways of resisting: the one, by warding off injuries through inoffensive conduct; the other, by retaliation. 412 T...

39.Do not resist evil There are two ways of resisting: the one, by warding off injuries through inoffensive conduct; the other, by retaliation. 412 Though Christ does not permit his people to repel violence by violence, yet he does not forbid them to endeavor to avoid an unjust attack. The best interpreter of this passage that we can have is Paul, who enjoins us rather to “overcome evil by good” (Rom 12:21) than contend with evil-doers. 413 We must attend to the contrast between the vice and the correction of it. The present subject is retaliation. 414 To restrain his disciples from that kind of indulgence, he forbids them to render evil for evil. He afterwards extends the law of patience so far, that we are not only to bear patiently the injuries we have received, but to prepare for bearing fresh injuries. The amount of the whole admonition is, that believers should learn to forget the wrongs that have been done them, — that they should not, when injured, break out into hatred or ill-will, or wish to commit an injury on their part, — but that, the more the obstinacy and rage of wicked men was excited and inflamed, they should be the more fully disposed to exercise patience.

===Whoever shall inflict a blow. === Julian, 415 and others of the same description, have foolishly slandered this doctrine of Christ, as if it entirely overturned the laws of a country, and its civil courts. Augustine, in his fifth epistle, employs much skill and judgment in showing, that the design of Christ was merely to train the minds of believers to moderation and justice, that they might not, on receiving one or two offenses, fail or lose courage. The observation of Augustine, “that this does not lay down a rule for outward actions,” is true, if it be properly understood. I admit that Christ restrains our hands, as well as our minds, from revenge: but when any one has it in his power to protect himself and his property from injury, without exercising revenge, the words of Christ do not prevent him from turning aside gently and inoffensively to avoid the threatened attack.

Unquestionably, Christ did not intend to exhort his people to whet the malice of those, whose propensity to injure others is sufficiently strong: and if they were to turn to them the other cheek, what would it be but holding out such an encouragement? It is not the business of a good and judicious commentator to seize eagerly on syllables, but to attend to the design of the speaker: and nothing is more unbecoming the disciples of Christ, than to spend time in cavilling about words, where it is easy to see what the Master means. But in the present instance, the object which Christ has in view is perfectly obvious. He tells us, that the end of one contest will be the beginning of another, and that, through the whole course of their life, believers must lay their account with sustaining many injuries in uninterrupted succession. When wrong has been done them in a single instance, he wishes them to be trained by this example to meek submission, that by suffering they may learn to be patient.

Calvin: Mat 5:40 - -- 40.And to him who wishes to enter into a law-suit with thee Christ now glances at another kind of annoyance, and that is, when wicked men torment us ...

40.And to him who wishes to enter into a law-suit with thee Christ now glances at another kind of annoyance, and that is, when wicked men torment us with law-suits. He commands us, even on such an occasion, to be so patient and submissive that, when our coat has been taken away, we shall be prepared to give up our cloak also. None but a fool will stand upon the words, so as to maintain, that we must yield to our opponents what they demand, before coming into a court of law: for such compliance would more strongly inflame the minds of wicked men to robbery and extortion; and we know, that nothing was farther from the design of Christ. What then is meant by giving the cloak to him who endeavors, on the ground of a legal claim, 416 to take away our coat? If a man, oppressed by an unjust decision, loses what is his own, and yet is prepared, when it shall be found necessary, to part with the remainder, he deserves not less to be commended for patience than the man who allows himself to be twice robbed before coming into court. In short, when Christians meet with one who endeavors to wrench from them a part of their property, they ought to be prepared to lose the whole.

Hence we conclude, that Christians are not entirely prohibited from engaging in law-suits, provided they have a just defense to offer. Though they do not surrender their goods as a prey, yet they do not depart from this doctrine of Christ, which exhorts us to bear patiently “the spoiling of our goods,” (Heb 10:34.) It is, no doubt, rare to find a man who proceeds, with mild and proper feelings, to plead in a court: but, as it is possible for a man to defend a just cause with a view to the public advantage, we have no right to condemn the thing in itself, because it appears to be directed by improper feelings.

The different modes of expression which are employed by Matthew and Luke, make no alteration in the meaning. A cloak is usually of more value than a coat: and accordingly, when Matthew says, that we ought to give a cloak to him who takes away a coat, he means that, after having sustained a smaller loss, we ought to be prepared to endure a greater. What is stated by Luke agrees with the ancient proverb, “The coat is nearer than the cloak.” 417

Calvin: Mat 5:42 - -- Mat 5:42.Give to him that asketh of thee Though the words of Christ, which are related by Matthew, appear to command us to give to all without discrim...

Mat 5:42.Give to him that asketh of thee Though the words of Christ, which are related by Matthew, appear to command us to give to all without discrimination, yet we gather a different meaning from Luke, who explains the whole matter more fully. First, it is certain, that it was the design of Christ to make his disciples generous, but not prodigals and it would be a foolish prodigality to scatter at random what the Lord has given us. Again, we see the rule which the Spirit lays down in another passage for liberality. Let us therefore hold, first, that Christ exhorts his disciples to be liberal and generous; and next, that the way of doing it is, not to think that they have discharged their duty when they have aided a few persons, but to study to be kind to all, and not to be weary of giving, so long as they have the means.

Besides, that no man may cavil at the words of Matthew, let us compare what is said by Luke. Christ affirms that when, in lending or doing other kind offices, we look to the mutual reward, we perform no part of our duty to God. He thus draws a distinction between charity and carnal friendship. Ungodly men have no disinterested affection for each other, but only a mercenary regard: and thus, as Plato judiciously observes, every man draws on himself that affection which he entertains for others. But Christ demands from his own people disinterested beneficence, and bids them study to aid the poor, from whom nothing can be expected in return. We now see what it is, to have an open hand to petitioners. It is to be generously disposed to all who need qur assistance, and who cannot return the favor.

TSK: Mat 5:38 - -- An eye : Exo 21:22-27; Lev 24:19, Lev 24:20; Deu 19:19

TSK: Mat 5:39 - -- That : Lev 19:18; 1Sa 24:10-15, 1Sa 25:31-34, 1Sa 26:8-10; Job 31:29-31; Pro 20:22; Pro 24:29; Luk 6:29; Rom 12:17-19; 1Co 6:7; 1Th 5:15; Heb 12:4; Ja...

TSK: Mat 5:40 - -- Luk 6:29; 1Co 6:7

TSK: Mat 5:41 - -- compel : Mat 27:32; Mar 15:21; Luk 23:26

TSK: Mat 5:42 - -- Mat 25:35-40; Deu 15:7-14; Job 31:16-20; Psa 37:21, Psa 37:25, Psa 37:26, Psa 112:5-9; Pro 3:27, Pro 3:28, Pro 11:24, Pro 11:25, Pro 19:17; Ecc 11:1, ...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 5:38-41 - -- An eye for an eye ... - This command is found in Exo 21:24; Lev 24:20, and Deu 19:21. In these places it was given as a rule to regulate the de...

An eye for an eye ... - This command is found in Exo 21:24; Lev 24:20, and Deu 19:21. 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 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. Our Saviour remonstrates against this. 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 governed 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, nor 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 be murdered ourselves; rather than to make resistance. The law of nature, and all laws, human and divine, justify self-defense 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, inculcate 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 people 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 remonstrating 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. See Joh 18:23. 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 to 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, 5 or 6 cubits long and as many broad, and was wrapped around the body, and was thrown off when labor was performed. 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 proper 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 (belt), and the sandals. In regard to the sandals, see the notes at Mat 3:11.

In the girdle (belt) was the place of the pouch Mat 10:9, and to it the sword and dirk were commonly attached. Compare 2Sa 20:8. In modern times the pistols are also fastened to the belt. It is the usual place for the handkerchief, smoking materials, inkhorn, and, in general, the implements of one’ s profession. The belt 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 labor. Hence, "to gird up the loins"became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and "to loosen the loins"denoted the giving way to repose and indolence, 2Ki 4:29; Job 38:3; Isa 5:27; Luk 12:35; Joh 21:7.

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 1,000 paces.

Twain - Two.

Barnes: Mat 5:42 - -- 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 who is r...

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 who is really in need. 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 1Ti 5:8 and with other objects of justice and charity. It is seldom, perhaps never, good to give to a person who is able to work, 2Th 3:10. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a one is indeed hungry, feed him; if he needs anything further, give him employment. If a widow, an orphan, a man of misfortune, or an infirmed man, lame, or sick, is at your door, never send any of them away empty. See Heb 13:2; Mat 25:35-45. So this is true 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 own families. It should be done consistently with every other obligation, and of this everyone is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in need, we should lend to him without usury, and without standing much about the security.

Poole: Mat 5:38 - -- This was the commandment of God to the magistrate, in case a woman with child were struck, and any mischief came of it, Exo 21:24 ; in case of damag...

This was the commandment of God to the magistrate, in case a woman with child were struck, and any mischief came of it, Exo 21:24 ; in case of damage done to a neighbour, Lev 24:20 ; and in the case of false witness, Deu 19:21 . But in the mean time God had said to private persons, Lev 19:18 , Thou shalt not avenge; and it is said, Pro 24:29 , Say not, I will do to him as he hath done to me. The Pharisees had interpreted this law of God into a liberty for every private person, who had been wronged by another, to exact a satisfaction upon him, provided that he did not exceed this proportion of taking an eye for an eye, and a tooth for a tooth, doing no more wrong to another than that other had done to him.

Poole: Mat 5:39-41 - -- Ver. 39-41. The apostle Paul giveth the best exposition upon this text, Rom 7:17-19,21 , Recompense to no man evil for evil. If it be possible, as...

Ver. 39-41. The apostle Paul giveth the best exposition upon this text, Rom 7:17-19,21 , Recompense to no man evil for evil. 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. — Be not overcome of evil, but overcome evil with good. The general scope of our Saviour is that which they must observe, who would understand the sense of these words; they must not think that the particular things mentioned are their duty, but,

1. That it is the will of their Lord that they should not take any private revenge, but leave the avenging of their injuries unto God, and to the public magistrate, who is God’ s viceregent, before whom, notwithstanding any thing here said, they may seek a just satisfaction.

2. That in lighter cases we should rather remit the wrong done to us for peace’ sake than stand upon a rigour of justice; rather overcome evil with good, than suffer ourselves to be overcome by the evil of others; rather suffer a blow on the other cheek, than with our own hands revenge the blow which is given thus on our cheek; rather lose our cloak also, than contend for our coat, taken away in judgment from us, though we be in that judgment oppressed. No injury can deserve a private revenge. Light injuries are not of that nature that we should contend for a public revenge of them.

Poole: Mat 5:42 - -- In these words our Saviour presseth another piece of charity, viz. liberality to those who are poor; who are of two sorts: some such as are never ab...

In these words our Saviour presseth another piece of charity, viz. liberality to those who are poor; who are of two sorts: some such as are never able to repay us; to those he commandeth Christians to give.

To him that asketh, who hath need to ask, and in that order too which God hath directed, who hath commanded us to provide for our own household, and to do good to all, but especially to the household of faith. The other sort are such as may have only a temporary want: to these he commandeth us to lend, and not to turn away from them, when they desire to borrow of us, and we can spare it. This was an ancient precept of God, Deu 15:7-9 , confirmed by Christ, as a piece of his will under the gospel.

Lightfoot: Mat 5:38 - -- Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.   [Ye have heard that it hath been said, An eye for an ...

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.   

[Ye have heard that it hath been said, An eye for an eye, etc.] this law he also cites, as clothed in the Gloss of the scribes, and now received in the Jewish schools. But they resolved the law not into a just retaliation, but into a pecuniary compensation.   

"Does any cut off the hand or foot of his neighbour? They value this according to the example of selling a servant; computing at what price he would be sold before he was maimed, and for how much less now he is maimed. And how much of the price is diminished, so much is to be paid to the maimed person, as it is said, 'An eye for an eye,' etc. We have received by tradition, that this is to be understood of pecuniary satisfaction. But whereas it is said in the law, 'If a man cause a blemish in his neighbour, the same shall be done to him' [ul Lev_24:19]; it means not that he should be maimed, as he hath maimed another; but when he deserveth maiming, he deserveth to pay the damage to the person maimed." They seemed, out of very great charity, to soften that severe law to themselves, when, nevertheless, in the mean time, little care was taken of lively charity, and of the forgiving an offence, -- an open door being still left them to exaction and revenge, which will appear in what follows.

Lightfoot: Mat 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.   [Whosoever ...

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.   

[Whosoever shall smite thee on thy right cheek.] That the doctrine of Christ may here more clearly shine out, let the Jewish doctrine be set against it; to which he opposeth his.   

"Does any one give his neighbour a box on the ear? Let him give him a shilling. R. Judah in the name of R. Josi of Galilee saith, Let him give him a pound."   

" Does he give him a blow upon the cheek? Let him give him two hundred zuzes; if with the other hand, let him give four hundred." Compare with this passage Mat 5:39: 'If any shall strike thee on the right cheek, turn to him the other also.'   

" Does he twitch him by the ear; or does he pull off his hair; or does he spit, so that his spittle falls upon him; or does he take away his coat" [note this also, and compare Mat 5:40 with it, 'He that will take away thy coat,' etc.]; "or does he uncover a woman's head in public? Let him give four hundred zuzees."   

They fetch the reason of so severe a mulct chiefly from the shame done him that is thus injured, and from the disgrace of the thing itself; and, moreover, from the dignity of an Israelite: which is declared at large by the Gemarists upon the words cited, and by Maimonides.   

"Those mulcts [say they] are established and inflicted according to the dignity of the person injured. But R. Akibah said, 'Even the poorest Israelites are to be esteemed as though they were persons of quality divested of their estates, because they are the sons of Abraham, Isaac, and Jacob.' "   

Hence the entrance to our Saviour's doctrine lies easy: 1. He cites the law of retaliation, that, by laying one against the other, Christian charity and forgiveness might shine the clearer. 2. He mentions these particulars which seemed to be the most unworthy, and not to be borne by the high quality of a Jew, that he might the more preach up evangelical humility, and patience, and self-denial. But why was the law of retaliation given, if at last it is melted down into this? On the same reason as the law of death was given concerning adultery, namely, for terror, and to demonstrate what the sin was. Both were to be softened by charity; this by forgiveness, that by a bill of divorce: or, if the husband so pleased, by forgiveness also.

Lightfoot: Mat 5:40 - -- And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.   [And if any will sue thee at the law, an...

And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.   

[And if any will sue thee at the law, and take away thy coat, etc.] coat, that is, Talith. So in the words of the Talmud alleged, he takes his coat Of this garment, thus the Rauch; Talith is a cloak; and why is it called Talith? Because it is above all the garments; that is, because it is the outermost garment.   

In this upper garment were woven in those fringes that were to put them in mind of the law, of which there is mention Num 15:38. Hence is that, He that takes care of his skirts deserves a good coat. Hereupon the disgrace was increased together with the wrong, when that was taken away, concerning which they did not a little boast, nay, and in which they placed no small religion: Mat 23:5; an upper and an inward garment... "If any give a poor man a penny to buy an inward garment, let him not buy a coat, nor an upper garment." He lends him an inner garment and a coat.

Lightfoot: Mat 5:41 - -- And whosoever shall compel thee to go a mile, go with him twain.   [And whosoever shall compel thee to go a mile, etc.] to him that had s...

And whosoever shall compel thee to go a mile, go with him twain.   

[And whosoever shall compel thee to go a mile, etc.] to him that had some corporeal wrong done him were these five mulcts to be paid, according to the reason and quality of the wrong: A mulct for maiming; if so be the party were maimed: a mulct for pain; caused by the blow or wound given: a mulct for the cure of the wound or blow; a mulct for the reproach brought upon him: and a mulct for ceasing; when, being wounded or beaten, he kept his bed, and could not follow his business.   

To the first, the first words of our Saviour, That ye resist not evil; seem to relate: Do not so resist or rise up against an injurious person, as to require the law of retaliation against him. The second and fourth, the words following seem to respect, viz. ' Whosoever smiteth thee; so that it cause pain and shame': and those words also, ' Him that will take away thy coat.' To the last do these words under our hand refer, and to the second certainly, if "some intolerable kind of service be propounded," which the famous Beza asserts.   

The word very usual among the Talmudists, whereby they denote accompanying him that goes elsewhere, out of honour and respect, reaches not the sense of the word compel; but is too soft and low for it. It is reckoned for a duty to accompany a dead corpse to the grave, and a Rabbin departing somewhere. Hence is that story, "Germani, the servant of R. Judah Nasi, willing to conduct R. Illa going away, met a mad dog," etc. The footsteps of this civility we meet with among the Christians, Tit 3:13; John, Ep. 3 verse 6; 3Jo 1:6; they were marks of respect, love, and reverence: but that which was required by the Jewish masters, out of arrogance and a supercilious authority, was to be done to a Rabbin, as a Rabbin.   

But to compel to go a mile, sounds harsher, and speaks not so much an impulse of duty, as a compulsion of violence: and the Talmudists retain that very word Angaria; and do show, by examples not a few, what it means. "It is reported of R. Eliazar Ben Harsum, that his father bequeathed him a thousand cities on the dry land, and a thousand ships on the sea: but yet he, every day carrying along with him a bottle of meal on his shoulder, travelled from city to city, and from country to country, to learn the law. On a certain day his servants met him, and angariate, compel him. He saith to them, 'I beseech you, dismiss me, that I may go and learn the law.' They say to him, 'By the life of R. Eliazar Ben Harsum, we will not dismiss you,' " etc. Where the Gloss is, " Angariah is the service of the governor of the city; and he was here to serve himself [for he was the lord of the city]. But they knew him not, but thought him to belong to one of those his cities: for its was incumbent on them to attend on their master."   

Again; "R. Eliezer saith, 'Why was Abraham our father punished, and why were his sons afflicted in Egypt two hundred and ten years?' Because he 'angariavit,' 'compelled' the disciples of the wise men to go with him: as it is said he armed his catechumens; or his trained; or instructed;" Gen 14:14.   

The same almost is said of King Asa: "Rabba asked, Why was Asa punished [with the gout]? Because he compelled the disciples of the wise men to go along with him: as it is said, 'And Asa gathered together all Judah, none excepted,' " etc., 1Ki 15:22.   

We meet with mention also of angariating cattle; "An ass is hired for a hilly journey; but he that hireth him travels in the valley: although both be of the like distance, that is, ten miles, if an ass dies, he who hired him is guilty, etc. But if the ass were angariated; the hirer saith to the owner, Behold, take your beast to yourself;" etc. The Gooss is, " If he were angariated; that is, if they take him for some work of the king," etc.   

You see, then, whither the exhortation of our Saviour tends: 1. To patience under an open injury, and for which there is no pretence, Mat 5:39. 2. Under an injury, for which some right and equity in law is pretended, Mat 5:40. 3. Under an injury, compulsion, or violence, patronized by the authority of a king, or of those that are above us.

Haydock: Mat 5:38 - -- Hence your doctors have concluded that revenge, equal to the injury, was permitted.

Hence your doctors have concluded that revenge, equal to the injury, was permitted.

Haydock: Mat 5:39 - -- Not to resist evil; [6] i.e. not to resist or revenge thyself of him that hath done evil to thee. --- Turn him the other cheek. Let him have also th...

Not to resist evil; [6] i.e. not to resist or revenge thyself of him that hath done evil to thee. ---

Turn him the other cheek. Let him have also thy cloak. These are to be understood as admonitions to Christians, to forgive every one, and to bear patiently all manner of private injuries. But we must not from hence conclude it unlawful for any one to have recourse to the laws, when a man is injured, and cannot have justice by any other means. (Witham) ---

what is here commanded, is a Christian patience under injuries and affronts, and to be willing even to suffer still more, rather than to indulge the desire of revenge; but what is further added does not strictly oblige according to the letter, for neither did Christ, nor St. Paul, turn the other cheek. (St. John xviii. and Acts xxiii.) (Challoner) ---

Hence also the Anabaptists infer, that it is not lawful to go to law even for our just rights; and Luther, that Christians ought not to resist the Turks. (Bristow)

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[BIBLIOGRAPHY]

Non resistere malo, Greek: to ponero, as before, a malo est, Greek: ek tou ponerou estin. In both places Greek: o poneros, seems to signify an evil spirit, or an evil man.

Haydock: Mat 5:41 - -- Go with him other two. [7] I know many interpreters would have it to signify no more than two in all. But the literal sense of the Latin, and also o...

Go with him other two. [7] I know many interpreters would have it to signify no more than two in all. But the literal sense of the Latin, and also of the best Greek manuscripts. (as Dr. Wells takes notice in his amendments to the Prot. translation) express two more, i.e. not only as far again, but twice as far. And thus it is expounded by St. Augustine, Serm. Domini in monte. t. iii. p. 193. Ed Ben. (Witham) ---

Continue to be his guide sooner that lose patience, or be wanting in charity. (Haydock)

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[BIBLIOGRAPHY]

Vade cum eo et alia duo. In the ordinary Greek copies, we only read Greek: upage met autou duo. But in other manuscripts Greek: upage met autou eti alla duo.

====================

Gill: Mat 5:38 - -- Ye have heard that it hath been said,.... That is, to, or by them of old time, as is expressed in some of the foregoing instances, an eye for an ey...

Ye have heard that it hath been said,.... That is, to, or by them of old time, as is expressed in some of the foregoing instances,

an eye for an eye, and a tooth for a tooth, Exo 21:24. This is "lex talionis", the "law of retaliation"; which, whether it is to be understood literally, or not, is a matter of question. The Baithuseans, or Sadducees, among the Jews, took it in a literal sense, and so does Josephus, who says b, he that shall blind, i.e. put out a man's eyes, shall suffer the like. But the Jewish doctors generally understood it of paying a price equivalent to the damage done, except in case of life. R. Sol. Jarchi c explains the law thus:

"He that puts out his neighbour's eye, must give him דמי עינו, "the price of his eye", according to the price of a servant sold in the market; and so the same of them all; for, not taking away of the member is strictly meant.''

And, says Maimonides d,

"if a man cuts off his neighbour's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbour; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage.''

And Josephus himself e says, that he must be deprived of that, which he has deprived another of, except he that has his eye put out is willing to receive money; and which, he observes, the law allows of. The controversy about the sense of this law may be seen in a few words, as managed between R. Sandish Hagson, and Ben Zeta f.

"Says R. Sandish, we cannot explain this verse according to its literal sense; for if a man should smite the eye of his neighbour, and the third part of the light of his eye should depart, how will he order it, to strike such a stroke, as that, without adding or lessening? perhaps he will put out the whole light of his eye. And it is yet more difficult with respect to burning, wound, and stripe; for should they be in a dangerous place the man might die but that is intolerable. Ben Zeta answers him, is it not written, in another place, "as he hath caused a blemish in a man, so shall it be done to him again?" To which Hagson replies, ב, "in", is instead of על, "upon", or against; and lo! the sense is, so shall the punishment be upon him. Ben Zeta answers him again, as he does, so shall it be done to him. Hagson replies, behold Samson said, "as they have done to me, so will I do to them"; but Samson did not take their wives, and give them to others, he only rendered to them their reward: but Ben Zeta replies, if a poor man should smite, what must be his punishment? Hagson answers him, if a blind man should put out the eye of one that sees, what shall be done to him? as for the poor man, he may become rich, and pay, but the blind man can never pay.''

Now our Lord here, does not find fault with the law of retaliation, as delivered by Moses, but with the false gloss of the Scribes and Pharisees; who, as they interpreted it of pecuniary mulcts, as a compensation for the loss of a member, which sometimes exceeded all just and due bounds; so they applied it to private revenge, and in favour of it: whereas this law did not allow of a retaliation to be made, by private persons, at their pleasure, but by the civil magistrate only.

Gill: Mat 5:39 - -- But I say unto you, that ye resist not evil,.... This is not to be understood of any sort of evil, not of the evil of sin, of bad actions, and false d...

But I say unto you, that ye resist not evil,.... This is not to be understood of any sort of evil, not of the evil of sin, of bad actions, and false doctrines, which are to be opposed; nor of the evil one, Satan, who is to be resisted; but of an evil man, an injurious one, who has done us an injury. We must not render evil for evil, or repay him in the same way; see Jam 5:6. Not but that a man may lawfully defend himself, and endeavour to secure himself from injuries; and may appear to the civil magistrate for redress of grievances; but he is not to make use of private revenge. As if a man should pluck out one of his eyes, he must not in revenge pluck out one of his; or should he strike out one of his teeth, he must not use him in the same manner; but patiently bear the affront, or seek for satisfaction in another way.

But whosoever shall smite thee on thy right cheek, turn to him the other also: which is to be understood comparatively, rather than seek revenge, and is directly contrary to the Jewish canons, which require, in such a case, a pecuniary fine g.

"He that strikes his neighbour (which Maimonides explains, he that strikes his neighbour with his hand shut, about the neck) he shall give him a "sela", or "shekel": R. Judah says, in the name of R. Jose the Galilean, one pound: if he smite him (i.e. as Maimonides says, if he smite him with his double fist upon the face; or, as Bartenora, with the palm of his hand, לחיי, "on the cheek", which is a greater reproach) he shall give him two hundred "zuzim"; and if he does it with the back of his hand, four hundred "zuzim".''

R. Isaac Sangari h manifestly refers to this passage of Christ's, when he says to the king he is conversing with,

"I perceive that thou up braidest us with poverty and want; but in them the great men of other nations glory: for they do not glory but in him, who said, "Whosoever smiteth thee thy right cheek, turn to him the left; and whosoever taketh away thy coat, give him thy cloak".''

Gill: Mat 5:40 - -- And if any man will sue thee at the law,.... Or "will contend with thee", or as the Syriac renders it, דנדון עמך, "will strive", or "litigate ...

And if any man will sue thee at the law,.... Or "will contend with thee", or as the Syriac renders it, דנדון עמך, "will strive", or "litigate with thee"; not contest the matter, or try the cause in an open court of judicature, a sense our version inclines to; but will wrangle and quarrel in a private way, in order to

take away thy coat, by force and violence,

let him have thy cloak also; do not forbid, or hinder him from taking it; see Luk 6:29. The "coat", is the same with טלית, "the upper garment": and what we render a "cloak", answers to חלוק, "the inward garment"; by which words Sangari expresses the passage in the place before cited: and the sense is, if a wrangling, quarrelsome man, insists upon having thy coat, or upper garment, let him take the next; and rather suffer thyself to be stripped naked than engage in a litigious broil with him. This also is contrary to the above canon of the Jews i, which says;

"If a man should pull another by his ear, or pluck off his hair, or spit, and his spittle should come to him, העביר טליתו ממנו or "should take his coat from him", or uncover a woman's head in the street, he shall pay four hundred "zuzim", and all this is according to his dignity; says R. Akiba; even the poor in Israel, they consider them as if they were noblemen, who are fallen from their estates, for they are the children of Abraham, Isaac, and Jacob.''

Gill: Mat 5:41 - -- And whosoever shall compel thee to go a mile,.... The word αγγαρευσει, rendered "compel", is generally said to be of Persic original; the "A...

And whosoever shall compel thee to go a mile,.... The word αγγαρευσει, rendered "compel", is generally said to be of Persic original; the "Angari", among the Persians, were the king's messengers, or those who rode post, and were maintained at the king's expenses; and had power to take horses, and other carriages, and even men, into their service, by force, when they had occasion for them: hence the word is used to force, or compel persons to do this or the other thing; the word אנגריא is often to be met with in the Jewish writings, and is in them expounded to be k, the taking of anything for the service of the king. David de Pomis renders it by עול, "a yoke" l; meaning, any servile work, which such, who were pressed into the king's service, were obliged unto. And m עשה אנגריא is used to compel persons to go along with others, to do any service; in which sense it is here used: and Christ advises, rather than to contend and quarrel with such a person, that obliges to go with him a mile, to

go with him twain: his meaning is, not to dispute such a matter, though it may be somewhat laborious and disagreeable, but comply, for the sake of peace. The Jews n, in their blasphemous book of the birth of Christ, own that he gave advice in such words as these, when they introduce Peter thus speaking of him.

"He, that is, Jesus, hath warned and commanded you to do no more evil to a Jew; but if a Jew should say to a Nazarene, go with me one mile, he shall go with him two miles; and if a Jew shall smite him on the left cheek, he shall turn to him also the right.''

Can a Jew find fault with this advice?

Gill: Mat 5:42 - -- Give to him that asketh thee,.... To every man, Luk 6:30 whether Jew or Gentile; friend or foe; believer or unbeliever; a good, or a bad man; worthy o...

Give to him that asketh thee,.... To every man, Luk 6:30 whether Jew or Gentile; friend or foe; believer or unbeliever; a good, or a bad man; worthy or unworthy; deserving or not, that asketh alms, whether food or money; give it freely, readily, cheerfully, according to your abilities, and as the necessity of the object requires: for such rules are always supposed, and to be observed; and though all are to be relieved, yet the circumstances of persons, and their relation to men, are to be considered, and special regard is to be had to the household of faith.

And from him that would borrow of thee, turn not away; refuse him not, turn not away from him with a frown, or without speaking to him, or with a denial; look upon him with a pleasant countenance, cheerfully lend him what he wants, whether he be a Jew, from whom it was not lawful to take usury, or a stranger, from whom it, was lawful to take it, yet take it not; lend him freely, "hoping for nothing again", Luk 6:35 which must not be understood of not hoping for the money lent, for then it would be giving, and not lending; but of not hoping for any reward for lending it: and indeed the money itself is not to be hoped for again, when the circumstances of the borrower are such, that he is not able to make a return.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 5:38 A quotation from Exod 21:24; Lev 24:20.

NET Notes: Mat 5:39 ‡ Many mss (B D K L Δ Θ Ë13 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many ot...

NET Notes: Mat 5:40 Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) pres...

NET Notes: Mat 5:41 If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

NET Notes: Mat 5:42 Grk “do not turn away from.”

Geneva Bible: Mat 5:38 ( 9 ) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: ( 9 ) He shows that contrary to the doctrine of the scribes, ...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 5:1-48 - --1 Christ's sermon on the mount.3 Who are blessed;13 the salt of the earth;14 the light of the world.17 He came to fulfil the law.21 What it is to kill...

Maclaren: Mat 5:38-42 - --Non-Resistance Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but...

MHCC: Mat 5:38-42 - --The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of a...

Matthew Henry: Mat 5:38-42 - -- In these verses the law of retaliation is expounded, and in a manner repealed. Observe, I. What the Old Testament permission was, in case of injur...

Barclay: Mat 5:38-42 - --Few passages of the New Testament have more of the essence of the Christian ethic in them than this one. Here is the characteristic ethic of the Chri...

Barclay: Mat 5:38-42 - --So, then, for the Christian Jesus abolishes the old law of limited vengeance and introduces the new spirit of non-resentment and of non-retaliation....

Barclay: Mat 5:38-42 - --Finally, it is Jesus' demand that we should give to all who ask and never turn away from him who wishes to borrow. At its highest the Jewish law of...

Constable: Mat 5:1--8:1 - --B. Jesus' revelations concerning participation in His kingdom 5:1-7:29 The Sermon on the Mount is the fi...

Constable: Mat 5:17--7:13 - --3. The importance of true righteousness 5:17-7:12 Jesus had just been speaking about the importa...

Constable: Mat 5:17-48 - --Righteousness and the Scriptures 5:17-48 In His discussion of righteousness (character a...

Constable: Mat 5:38-42 - --God's will concerning retaliation 5:38-42 5:38 Retaliation was common in the ancient Near East. Frequently it led to vendettas in which escalating ven...

College: Mat 5:1-48 - --MATTHEW 5 D. SERMON ON THE MOUNT: MINISTRY IN WORD (5:1-7:29) The Sermon on the Mount (= SM ) is the first of five major discourses in Matthew, each...

McGarvey: Mat 5:17-48 - -- XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADIT...

Lapide: Mat 5:1-48 - --CHAPTER 5 Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beat...

Lapide: Mat 5:13-47 - --ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudes—ye are, by M...

Lapide: Mat 5:23-47 - --Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both...

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Commentary -- Other

Critics Ask: Mat 5:42 MATTHEW 5:42 —Should believers literally give anything to anyone who asks? PROBLEM: Here Jesus clearly said, “Give to him who asks you, and f...

Evidence: Mat 5:38 QUESTIONS & OBJECTIONS " When the Bible says ‘an eye for an eye,’ it encourages us to take the law in our own hands by avenging wrongdoing." Thi...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 5 (Chapter Introduction) Overview Mat 5:1, Christ’s sermon on the mount; Mat 5:3, Who are blessed; Mat 5:13, the salt of the earth; Mat 5:14, the light of the world; Mat...

Poole: Matthew 5 (Chapter Introduction) CHAPTER 5

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 5 (Chapter Introduction) (Mat 5:1, Mat 5:2) Christ's sermon on the mount. (Mat 5:3-12) Who are blessed. (Mat 5:13-16) Exhortations and warnings. (Mat 5:17-20) Christ came t...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 5 (Chapter Introduction) 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 discour...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 5 (Chapter Introduction) The Sermon On The Mount (Mat_5:1-48) As we have already seen, Matthew has a careful pattern in his gospel. In his story of the baptism of Jesus he s...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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