thee to have been judged even thy coat to have taken if such conduces to his welfare, is no prohibition against the passive act of being sworn, Thou shalt not be sworn or take an oath; and then remember, That our Blessed Lord was sworn by the High Priest. 556. Ye have heard that it was said an eye for an eye and a tooth for a tooth. The following observations I obtained principally from a learned Jew, Dr. Benisch, at one of the Meetings of the Anglo Biblical Institute of which he was a Member. He contended that Christians mistook the teaching of our Blessed Lord in this place, that our Blessed Lord did not here teach, that the Law of Moses enjoined its disciples to require, An eye for an eye, a tooth for a tooth, and a scratch for a scratch, that doctrine might at the time of our Blessed Lord have been enforced through Man's corruption of the Mosaic Ordinance, but the Ordinance enjoined no such thing. It was not designed as an Injunction which Man was to follow in the regulation of his actions. Moses was promulgating a Principle on which the laws of Man were to be based; laying down to the Magistrate the extent of penalty for an injury done, which under no circumstances he might exceed; it was not prescribing the course to be followed, but the limit that might not be exceeded; and hence our blessed Lord in condemning the following of this precept did in no respect condemn it in relation to the object for which it was instituted in the Law of Moses. In no case did the Law compel the injured man to require an equivalent injury, and in no case do we read of such a requirement having been enforced by any one, and there is no injunction in the Law, that prevents the injured man from receiving anything that he may regard as an equivalent for his injury, that does not exceed the limit above specified. This Mosaic Ordinance thus regarded is not opposed to, but accords with the Ordinances of the New Dispensation. It must not be overlooked by us, that Usually if not Invariably when our Blessed Lord refers to anything in the Sacred Records, he does not state, Ye heard that it hath been said, but, It hath been written; neither should it be overlooked, that very many of the Injunctions here condemned by our Lord are nowhere to be found in the Record of Moses. 556,1. But whosoever shall smite thee on thy right cheek turn to him even the other. This Injunction is advanced in elucidation of the Proposition contained in the first part of this verse, namely, But I command you not to have stood in opposition by the evil that has been done; and consequently is restricted to that to which the proposition has relation, namely, To the prohibition of retaliation ; and hence the true Sense of the passage is to this effect, Whosoever shall smite thee on thy right cheek, shouldst thou have no other object than retaliation to affect thine action, then turn to him the other cheek also. This restricted Sense is that which is the Literal Sense of the passage, and consequently the Arrangement should not be and is not Irregular; and although at first sight it appears to correspond with Luke vi. 29, examination will show that such is not the case. Luke vi. 29 is not advanced to elucidate the inadmissibility of retaliation, but what Christians are required to submit to for the accomplishment of good, although they are to regard it as a Woe, when men shall declare that they Christians are good; but this Sense is not the Literal Sense of the passage, but a Second, that is a restricted Sense, and hence the Irregular Arrangement should be and is employed. 557. But yield to him even the cloak. (See preceding Note, and Note 571 in St. Luke.) Literally, In all cases we are to do what is here specified; whereas &c., We are to do it in every case only when it conduces to the welfare of our brother; hence &c., 321. 558. That sons of your Father that is in the heavens ye should have been. Literally, Performing the thing specified ye of necessity shall be sons; whereas &c., Unless performing the thing specified ye cannot be sons; hence &c., 321. 559. He rises his sun. Literally, He makes his sun move; whereas &c., He grants to each the benefit of his sun; hence &c., 321. 560. Ye have a recompense. Literally, Ye do realize; whereas &c., Ye can secure; hence &c., 321. 495 **498 after thou doing an alm, what thy right hand doeth, 4. that thine alm should exist among the things hidden to man, and thy father that sees into the things hidden to man, he will reward thee, 5. and when ye should pray, ye shall not exist, as the hypocrites that love in the synagogues and in the corners of the streets, having stood to pray, that it should have been made apparent to the men that pass by. Verily I say unto you, they obtain their reward. 6. But thou when thou prayest, enter into thy closet, and having shut thy door, pray to thy father that is among the things hidden to man, and thy father that sees into the things hidden to man, will reward thee, 7. And praying. Ye should not have made foolish repetitions, as the heathen. For they think that for their much speaking, they shall be heard. 8. But ye should not have been like unto them. 562. Ye have not a reward. Literally, One untrue act cuts off all reward; whereas &c., The act not truly performed is not rewarded; hence &c., 321. 563. As the hypocrites do. Literally, As those acknowledged to bear the name of hypocrites do; whereas &c., As men do, who by so doing, prove themselves to be hypocrites; hence &c., 322,1. 564. Ye have need. Literally, Absolute want; whereas &c., What is desirable; hence &c., 321. 565. Give to us &c. Literally, As an absolute donation; whereas &c., So order that we may possess it; hence &c., 321. 566. And thou wouldest not have brought us into temptation. The Received Translation of this passage, And lead us not into temptation, I can in no way sanction; or in relation to the explication of it by Commentators, can I state, that in my opinion any of them have succeeded in rendering the petition here made, other, than a direct request of that which we are commanded in other portions of Holy Scripture to believe, has not, and cannot have, C 16. Moreover when ye should fast. Be not, as the hypocrites of a sad countenance. For they disfigure their own faces, that they should have appeared to the men that see them, fasting. Verily I say unto you, they obtain their reward. 17. But thou fasting, anoint thy head, and wash thy face, 18. that thou shouldst not have appeared, fasting unto the men that see thee, but unto thy father that is among the things hidden to man, and thy father that sees into the things hidden to man, will reward thee. existence. God tempteth no man. We may pray to God to keep us from the temptations that are presented by our own evil desires, or by those of others, or by the natural occurrences of life; but not, That He leads us not into temptation. The true Translation of this passage as stated above, shews it to be a second Argument that we urge in presenting our requests to Almighty God, To forgive us our debts or sins. We urge him to forgive us, 1st. Because we forgive our debtors, and 2ndly. Because he would not bring us into temptation, by permitting us to abandon ourselves to an evil course, through despair of obtaining pardon for the past. 567. Your Father that is heavenly will forgive also you. Literally, You that I am addressing; whereas &c., All you who so act; hence &c., 321. 568. Your father will not forgive your trespasses. Literally, Under any circumstances; whereas &c., So long as ye will not forgive; hence &c., 322,1. 21. For where thy treasure exists. There thy heart will exist, 22. the light ie the direction of the body thine eye is i e effects. Therefore if thine eye clear should exist, all thy body enlighten i e rightly directed will exist. 23. But if thine eye corrupt should exist, all thy body dark i e mis-directed will exist. Therefore if the light i e the direction that is in thee darkness i e mis-direction exists, the darkness i e the mis-direction of you how great it is, 24. no one is able two masters to serve. For 573 573 25. on account of this, I say unto you. Take no extra thought for your position in this life, what ye should have eaten, or what ye should have drunken, neither for the appearance of your body, what ye should have put on, is it not, the life more exists than the meat, and the body than the raiment, 26. look on the fowls of the heaven, for they sow not, neither reap, nor gather into barns, yet your 570. Where moth and rust corrupts. Literally, What is stated; whereas &c., The natural destruction of what is referred to exists; hence &c., 322,1. Most probably Wealth, Riches, or any Material Substance, is not that which is here referred to; but, That which man esteems to be to him a glory, here probably the actual particular is, The obtaining of a reputation for fasting. The words, To you, require particular attention. Had the prohibition been intended to be understood as a general prohibition, Not to treasure up treasures upon earth for any purpose, the words, To you are unnecessary; their expression therefore marks Restriction, Treasure not up to you; and as the reason assigned for not doing it, is applicable to the treasuring up for any purpose, it proves that the reason assigned, has relation, not to the thing done, but to the object for which the thing is done; and hence my Paraphrase, Treasure not up to you as an excellence, that is, as that which you esteem a Treasure, treasures belonging to the Earth. 572. He will hate the one &c. Literally, Absolutely he will do 31. Therefore you should not have taken extra thought, saying, what should we have eaten, or what should we have drunken, or what should we have put on. 32. Although all these things the Gentiles seek earnestly. And your father that is heavenly hath known, that ye need all these things to secure their estimation. 33. But seek first his justification and kingdom, and all these things that are required to secure them will be added unto you. 575 573 573 34. Therefore ye should not have taken extra thought for the morrow. For the morrow will take extra thought for itself, sufficient unto the day, the evil of it is. CHAPTER VII. 1. Judge not others on this subject, in order that ye should not have been judged by others. these particular things; whereas &c., His tendencies will be towards these directions; hence &c., 321. 573. See 1 Cor. vii. 32. Take no thought for your position in this life &c. Had the Injunction here given been, That man is to take no thought respecting the necessaries for the prolongation of his life, the words, For your life, For your body, are unnecessary, and would not have been expressed; also, I think it would have been, What ye shall eat, or what ye shall drink, neither what ye shall put on; and certainly the reason assigned would not have been to this effect, Take no thought what ye can do to prolong your life, for your life is more valuable than any thing ye can do to prolong it. For these reasons I judge that the Paraphrase expresses the true Sense of the Original. 574. More by much. Literally, Greater in the amount received; whereas &c., Greater in the probability of receiving; hence &c., 321. 575. For the morrow will take thought &c. Literally, Will necessarily do so; whereas &c., Will afford the proper time for doing so; hence &c., 322,1. 2. For with what judgment, ye judge others, ye will be judged, and with what measure, ye mete, it will be measured to you. 576 3. And why beholdest thou the mote that is in the eye of thy brother. Although ie when thou considerest not that that is in the thine own eye a beam, 4. or how under such circumstances wilt thou say to thy brother, yield, I should have pulled out the mote, out of thine eye, and behold the beam is in thine eye, 5. O hypocrite, cast out first out of thine eye the beam, and then thou shalt see clearly to have cast out the mote, out of the eye of thy brother. 6. Ye should not have given the holy course unto the dogs to pursue, neither have cast your pearls of excellence, before the swine for adjudication. Lest they trample them, under their feet, and having been turned, they should have rended you from an appreciation of them, 7. ask direction to the holy course, and it shall be given you, seek the knowledge of the course, and ye shall find it, knock, and it the door of practice shall be opened unto you. 23. and then I will profess unto them, as never having known you, withdraw from me, ye that cul 578. It shall be opened &c. Literally, To a knock of any kind; whereas &c., To a sincere knock; hence in verse 7, the Arrangement is Regular, the parties there referred to being true Christians; and hence &c., 321. 580. A good tree &c. Literally implies, That any tree not yielding fruit is a bad tree; hence &c., 321. 26. and every one that heareth these sayings of mine, but not doing them is, shall be likened unto a foolish man, who built his house, upon the sand i e that which is sand, 27. and the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell, and the fall of it great existed, 28. then it came to pass, when the Jesus finished these sayings, the people were being astonished at his doctrine. 29. For teaching them as having authority he was existing, and not as their scribes. |