---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 576 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/576/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 576. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/576/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 576. Matthew · 10 of 36

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/576/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/576/#p-N

[¶0] 41. And whosoever shall compel thee to go a mile, go with him twain--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.

[¶1] 42. Give to him that asketh thee--The sense of unreasonable asking is here implied (compare [Lu 6:30]).

[¶2] and from him that would borrow of thee turn not thou away--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 ([Ex 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" ([Ro 13:8]), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother ([Psa 37:36]; ; [Lu 6:37]) would have no application.

[¶3] turn not thou away--a graphic expression of unfeeling refusal to relieve a brother in extremity.

[¶4] Same Subject--Love to Enemies ([Mt 5:43-48]).

[¶5] 43. Ye have heard that it hath been said--([Le 19:18]).

[¶6] Thou shalt love thy neighbour--To this the corrupt teachers added,

[¶7] and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as Bengel indignantly calls it. Lightfoot quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.

[¶8] 44. 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.

[¶9] 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 [1Pe 2:21-24]; and compare [Ro 12:20], ; [1Co 4:12]; [1Pe 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.

[¶10] 45. That ye may be the children--sons.

[¶11] of your Father which is in heaven--The meaning is, "that ye may show yourselves to be such by resembling Him" (compare [Mt 5:9]; [Ep 5:1]).

[¶12] for he maketh his sun--"your Father's sun." Well might Bengel exclaim, "Magnificent appellation!"

[¶13] to rise on the evil and on the good, and sendeth rain on the just and on the unjust--rather, (without the article) "on evil and good, and on just and unjust." When we find God's own procedure held up for imitation in the law, and much more in the prophets ([Le 19:2]; ; and compare [1Pe 1:15], ), we may see that the principle of this surprising verse was nothing new: but the form of it certainly is that of One who spake as never man spake.

[¶14] 46. For if ye love them which love you, what reward have ye? do not even the publicans the same?--The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."

[¶15] 47. And if ye salute your brethren only--of the same nation and religion with yourselves.

[¶16] what do ye more than others?--what do ye uncommon or extraordinary? that is, wherein do ye excel?

[¶17] do not even the publicans so?--The true reading here appears to be, "Do not even the heathens the same?" Compare [Mt 18:17], where the excommunicated person is said to be "as an heathen man and a publican."

[¶18] 48. Be ye therefore--rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.

[¶19] perfect--or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds,

[¶20] even as your Father which is in heaven is perfect--He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."

### Chapter 6

[¶22] Sermon on the Mount--continued.

### Mt 6:1-18. Further Illustration of the Righteousness of the Kingdom--Its Unostentatiousness

[¶24] General Caution against Ostentation in Religious Duties ([Mt 6:1]).

[¶25] 1. Take heed that ye do not your alms--But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" ([Mt 5:20]). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" ([Psa 106:3]). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" ([Joh 15:8]).

[¶26] before men, to be seen of them--with the view or intention of being beheld of them. See the same expression in [Mt 5:28]. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven ([Mt 5:16]). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.

[¶27] otherwise ye have no reward of your Father which is in heaven--When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.

[¶28] Almsgiving ([Mt 6:2-4]).

[¶29] 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee--The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet."

[¶30] as the hypocrites do--This word--of such frequent occurrence in Scripture, signifying primarily "one who acts a part"--denotes one who either pretends to be what he is not (as here), or dissembles what he really is (as in [Lu 12:1], ).

[¶31] in the synagogues and in the streets--the places of religious and secular resort.

[¶32] that they may have glory of men. Verily I say unto you--In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us.

[¶33] They have their reward--All they wanted was human applause, and they have it--and with it, all they will ever get.

[¶34] 3. But when thou doest alms, let not thy left hand know what thy right hand doeth--So far from making a display of it, dwell not on it even in thine own thoughts, lest it minister to spiritual pride.

[¶35] 4. That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly--The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See [1Ti 5:25]; [Ro 2:16]; [1Co 4:5]).

[¶36] Prayer ([Mt 6:5], ).

[¶37] 5. And when thou prayest, thou shalt--or, preferably, "when ye pray ye shall."

[¶38] not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets--(See on [Mt 6:2]).

[¶39] that they may be seen of men. Verily I say unto you, They have, &c.--The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.

[¶40] 6. But thou, when thou prayest, enter into thy closet--a place of retirement.

[¶41] and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly--Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation, but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.

[¶42] Supplementary Directions and Model Prayer ([Mt 6:7-15]).

[¶43] 7. But when ye pray, use not vain repetitions--"Babble not" would be a better rendering, both for the form of the word--which in both languages is intended to imitate the sound--and for the sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows.

[¶44] as the heathen do: for they think that they shall be heard for their much speaking--This method of heathen devotion is still observed by Hindu and Mohammedan devotees. With the Jews, says Lightfoot, it was a maxim, that "Every one who multiplies prayer is heard." In the Church of Rome, not only is it carried to a shameless extent, but, as Tholuck justly observes, the very prayer which our Lord gave as an antidote to vain repetitions is the most abused to this superstitious end; the number of times it is repeated counting for so much more merit. Is not this just that characteristic feature of heathen devotion which our Lord here condemns? But praying much, and using at times the same words, is not here condemned, and has the example of our Lord Himself in its favor.