Exegetical and Hermeneutical Commentary of Matthew 5:47
And if ye salute your brethren only, what do ye more [than others]? do not even the publicans so?
47. salute your brethren only ] See Mat 5:43. The Hebrew salutation was Shalom (peace).
The higher MS. authority gives “Gentiles” or “heathen,” instead of “publicans.”
Fuente: The Cambridge Bible for Schools and Colleges
And if you salute your brethren … – The word salute here means to show the customary tokens of civility, or to treat with the common marks of friendship. See the notes at Luk 10:4. The Saviour says that the worst men, the very publicans, would do this. Christians should do more; they should show that they have a different spirit; they should treat their enemies as well as wicked people do their friends. This should be done:
- Because it is right; it is the only really amiable spirit; and,
- We should show that religion is not selfish, and is superior to all other principles of action.
Fuente: Albert Barnes’ Notes on the Bible
Mat 5:47
What do ye more?
Christian benevolence
I. What have we more than others?
1. You have forgiveness of sins.
2. Peace with God.
3. Fellowship with God.
4. You have in expectation a perfect deliverance from evil contact with sin.
5. You have in expectation the resurrection of your bodies.
II. What Do ye more than others?
1. The first obligation is to be thankful.
2. The second obligation is to be boastful: My soul shall make her boast in the Lord.
3. To be loving towards all men, but especially towards the household of faith.
4. We must do more than others because more has been done for us, and more is expected of us. (H. McNeile.)
Christian service
I. The question is suggestive of duty. For whom?
(1) More for themselves.
(2) For their families.
(3) For their neighbours.
(4) For their country.
(5) For the world.
By what means? By use of their tongue, pen, purse. For what reasons?
(1) Because they know more.
(2) Because they have received more.
(3) Because they enjoy more.
(4) Because they profess more.
(5) Because they expect more.
(6) Because they are responsible for more.
II. The question implies doubt. (J. Morgan.)
The superiority of the Christian
I. On what ground this superiority may be challenged. More is required of Christians because more is done for them, expected of them, can be accomplished by them, has been realized by them.
II. The works and evidences that this superiority should assume. They will always have recourse to a higher standard and motives than others. By an unfeigned attachment to the cause of Christ. They must openly commit themselves to the cause and interest of the Church. As to the estimate they form of the world. In a strict observance of all religious ordinances. By engrafting in all their ordinary virtues those which are extraordinary.
`III. To what practical purpose the enforcement of the subject may be applied? It is often requisite to ask Christians what they do because a considerable odium attaches itself to evangelical doctrine. There is greater evil in hollow friendship than open hostility; they are prone to coldness and neglect. (Dr. R. W. Hamilton.)
I. Explain why as Christians we ought to do more than others. Because we underlie special obligations-are endowed with supernatural strength, acknowledge a higher standard of duty-burdened with a heavier responsibility.
II. Inquire whether we do more than others. For our own souls, our families, the Church, our race? (G. Brooks.)
The superior obligations of Christians
While all men are under one sovereign law, some by voluntary profession bring themselves an additional accountableness. We must not compare ourselves with the worst of men. On looking on others and forming judgments, we may specify points of admonitory comparison.
1. They will observe and feel a very limited sense of responsibility.
2. They will observe the lamentably small effects of admitted truth.
3. A different sensibility to the evils which affect mankind.
4. What good things they do not that they might. We must beware of the sad tendency there is to the less in any good thing, instead of the more. Consider the extent of what there is to be clone; where we should have been if there had not been persons in every age to do more than others, such as Wicliff, Luther, etc.; consider how we talk of imitating excellent examples. Those who desire to do more than others must not be discouraged by the disposition that will show itself to depreciate and obstruct. This obligation is increased by the fact that others do less than they ought.
In this comparison with others we must have regard to the motive which leads us to exceed them, and also respecting the equity in the mode of making the comparison. We must beware of seeming to be admired and set off in invidious comparison. There must be no motive of self-merit. A word on the equity of the comparison.
1. Let there be a jealous watchfulness on the propensity to magnify ours and to diminish theirs.
2. The others with whom the comparison is made may have more difficulties than we are aware of.
3. Those of larger means are not to consider themselves as doing more, unless according to that proportion.
4. A man must not compare his most against anothers least.
5. Our Lord when on earth did more than all other men. (J. Foster.)
A call to holy living
I. The grounds for expecting more from Christians.
1. They profess more.
2. True Christians are more than others.
3. It is certain the true Christian can do more than others, he has the Holy Spirit within him.
4. They have more.
5. They are looking for more than others.
II. Matters in which we may naturally look for the Christian to do more than others.
1. To set a more godly example.
2. A more exact performance of the Divine will.
3. To excel all others in gentleness.
4. In purity.
5. In truthfulness.
6. In forbearance.
7. In love to mankind.
III. Reasons for doing more than others.
1. By our fruits we are to be known.
2. Works are to be evidence at last.
3. By them the mouths of gainsayers are stopped.
4. God is glorified. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 47. And if ye salute your brethren only] Instead of brethren, upwards of one hundred MSS., and several of them of great authority and antiquity, have friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this reading. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Graevii on Mt 5:43.
On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, c., edit. 1808, has collected much valuable information: the following extract will be sufficient to elucidate our Lord’s meaning.
“Dr. Doddridge supposes that the salutation our Lord refers to, Mt 5:47, If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a different word. I would observe, that it is made use of in the Septuagint to express that action of endearment and which is made use of by an apocryphal writer, (Ecclus. 30:19,) whereas, the word we translate salute is of a much more general nature: this, I apprehend, arose from his being struck with the thought, that it could never be necessary to caution his disciples, not to restrain the civilities of a common salutation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as unfriendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travellers the way, Non monstrare vias, c., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation yet there is no reason to believe, from these words of CHRIST, that many of them at least would not, and that even a Jewish public an received no salutations from one of his own nation, excepting brother publicans.
“Nor shall we wonder at this, or think it requisite to suppose the word we translate salute () and which certainly, sometimes at least, signifies nothing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabitants of the east seem to want this admonition of our Lord. ‘When the Arabs salute one another,’ according to Niebuhr, ‘it is generally in these terms, Salam aleikum, Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. The Mohammedans of Egypt and Syria never salute a Christian in this manner; they content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Yemen, who seldom see any Christians, are not so zealous but that sometimes they will give them the Salam aleikum.’
“Presently after he says: ‘For a long time I thought the Mohammedan custom, of saluting Christians in a different manner from that made use of to those of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum, and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same return to their civilities that they did to those of their own religion. For the Greek merchants, with whom I travelled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan manner. And when they were not known to be Christians, by those Turks whom they met with in their journeying, (it being allowed Christian travellers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their turbans white striped with blue, that banditti might take them at a distance for Turks, and people of courage,) they never answered those that addressed them with the compliment of Salam aleikum. One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never address the Protestants that live among them with the compliment JESUS CHRIST be praised; and, when such a thing happens by mistake, the Protestants do not return it after the manner in use among Catholics, For ever and ever. Amen!’
“After this, the words of our Lord in the close of the fifth of Matthew want no farther commentary. The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised anciently among relations, and intimate friends, as it is among modern Asiatics.”
If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolic treachery. To pretend much love and affection for those for whom we have neither-to use towards them complimentary phrases, to which we affix no meaning, but that they mean, nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged.
Do not – the publicans] , – but heathens, is adopted by Griesbach, instead of , on the authority of Codd. Vatican. Bezae, and several others together with the Coptic, Syriac later, and Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Itala but one; Vulgate, Saxon, and several of the primitive fathers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
47. And if ye salute your brethrenonlyof the same nation and religion with yourselves.
what do ye more thanothers?what do ye uncommon or extraordinary? thatis, wherein do ye excel?
do not even the publicansso?The true reading here appears to be, “Do not even theheathens the same?” Compare Mt18:17, where the excommunicated person is said to be “as anheathen man and a publican.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if you salute your brethren only,…. This does not mean salutation by embraces or kisses, but by words, asking of each other’s welfare, and wishing prosperity and happiness to one another.
“The manner of salutation among the wise men was this e; he that salutes says, a good day to my lord; and he replies, saying, a good, and long day to my lord: always he that replies doubles the salutation.”
The persons they usually gave their salutations to were those of their own nation, their countrymen, relations, and friends; and who are here designed by “brethren”; meaning, not brethren in the strict sense, but any kindred, acquaintance, or any of their own nation. Some copies read it “friends”, who, generally speaking, only partook of such favours.
“A man, (says Maimonides f,) might not salute his master, nor return a salutation to him in the manner they gave a salutation , to “friends”: and they return it to one another.”
They were not very free in saluting any persons, as strangers and Gentiles: such advice as this is indeed given g, “prevent every man with a salutation”, or be first in saluting every man; upon which passage their commentators h say, even a Gentile in the streets. Accordingly, it is elsewhere i observed, that
“R. Abai used to say, let a man be always cunning with fear, for “a soft answer turns away wrath”; and multiply salutation with his brethren, and with his relations, and with every man, even with a stranger in the streets.”
But this proceeded not from any cordial hearty respect, but out of policy, and from fear; and in order to maintain peace; and for selfish ends, and with sinister views: otherwise their salutations were confined to their brethren and kinsfolk after the flesh. Now, this being the case, says Christ,
what do ye more than others? do not even publicans so? Or, as some copies read it, Gentiles or Heathens; and accordingly the Ethiopic version, and the Vulgate Latin so render it: the Arabic renders it “idolaters”. Now, what great matter was this to salute their brethren and their friends, when even the very Heathens, who had nothing but the light of nature to guide them, did the same?
e Sepher Chasidim, fol. 5. col. 2. apud Buxtorf. Florileg. Heb. p. 300, 301. f Hilch. Talmud Tora, c. 5. sect. 5. g Pirke Abot, c. 4. sect. 15. h Jarchi & Bartenora in ib. i T. Bab. Beracot, fol. 17. 1.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And if ye salute your brethren only,” (kai ean aspasesthe tous adelphous humon monon) “And if you all greet your (disciple) brethren only,” so do the common men of the world. Your mercy, compassion, or love thereby shown is on no higher plane than that of the profane people. To salute is a symbol of friendship.
2) “What do ye more than others?” (ti perisson poieite) “What do you all do in excess, above, or more than what they do?” Jews salute Jews only, not the Gentiles or Christians. And Moslems of the East do not salute the Christians, but one another.
3) “Do not even the publicans so?” (ouchi kai hoi ethnikoi to auto poiousin) “Don’t the Gentiles or heathen also do the same thing to their brethren?” Luk 12:48. If you all love and salute those who love and salute you, are you any better than publicans and harlots (extortioners and prostitutes)? This is the point of our Lord’s message. Like your Lord you are to love and greet your enemies, in excelling for Christ, for “greater is He that is in you than he that is in the world.” Joh 3:16; 1Jn 4:4.
Fuente: Garner-Howes Baptist Commentary
(47) If ye salute your brethren.The prominence of salutation in the social life of the East gives a special vividness to this precept. To utter the formal Peace be with you, to follow that up by manifold compliments and wishes, was to recognise those whom men saluted as friends and brothers. But this the very heathen did (heathen rather than publicans being here the true reading): were the followers of Christ to be content with copying heathen customs?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
47. Do ye more than others How much soever civilization and the general influences of religion have improved society, the Christian ought to let his light shine by some way showing a superior excellence. He ought ever to be above the average standard of virtue around him. This should not be shown by an extra severity and moroseness, but by an extra serenity, sweetness, generosity, love, and devotion.
Fuente: Whedon’s Commentary on the Old and New Testaments
Mat 5:47. And if ye salute The original word denotes all outward signs of friendship, such as embracing, wishing well, &c. It is the word used by the apostles in their salutations, Romans 16 &c. The meaning of it seems to be the same with that of the word to bless, Mat 5:44. See ch. Mat 10:12 and compare Luk 10:5. Instead of, your brethren, some copies read, your friends, which seems to have been added by way of explanation. The Jews embraced their own countrymen, and allowed them as brethren; but the Gentiles they thought unworthy of that honour. Our Lord here teaches his disciples to make their charity extend to all men. See Rom 12:17-18. Beausobre and Lenfant, and Wetstein.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 5:47 . And if ye shall have welcomed your brethren alone (saluted them lovingly), what special thing have you done? The conception, “ to act in a friendly manner ” (Luther, Tholuck, Bleek, Hofmann), is not the significatio , but certainly the adsignificatio of , as often in classic writers. Comp. , Stallbaum, ad Plat. Ap . p. 29 D, and Rep . 499 A.
. ] is not to be limited to the members of families and other close associations (Tholuck and others), as was already done by the reading , approved of by Griesbach; but it refers to the members of the nation , and applies to the national particularism of the Jews; consequently the national antithesis is . Comp. Bleek.
] what preference? what distinguishes you above others, “ut decet filios Dei,” Bengel. Comp. Rom 3:1 ; Soph. O. R. 841. Instead of , Justin, Apol . i. 15, quotes , which substantially agrees with , and belongs only to another form of the idea, not to a higher point of view (Hilgenfeld). See Ritschl in the Theol. Jahrb . 1851, p. 490 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1310
CHRISTIANS DO MORE THAN OTHERS
Mat 5:47. What do ye more than others?
OUR Lord is here rescuing the law from the false glosses with which the Scribes and Pharisees had obscured it. It is quite a mistake to imagine that he extended the law beyond its original meaning. The law was perfect, being a perfect transcript of Gods mind and will. Had it required less than it now does, it would have been unworthy of God: in fact, unless its demands are now extended beyond what they ought to be (which we know is not the case,) it must have given men a license to love God and our neighbour less than we really ought: or, in other words, it would have given a license to sin. The particular command to which our Lord refers in the context was, Thou shalt love thy neighbour as thyself. This the Scribes and Pharisees interpreted as giving a liberty, if not an absolute command, to hate our enemies. But our Lord shews, that every man, whether friend or enemy, is comprehended in the term neighbour, and that every man therefore has a claim upon us to be loved by us as ourselves. If we extend our regards to friends only, What, says our Lord, do ye more than others?. This is a very pointed question, importing that the Lords people ought to do more than others, and may reasonably be expected so to do. In confirmation of this truth, I will,
I.
Shew why the Lords people may reasonably be expected to do more than others
The question is founded in reason and justice: for, if we be the Lords people in truth,
1.
We are more indebted to him than others
[All are indebted to him for the gift of a Saviour, and for the offer of eternal life through him. (Of temporal blessings such as the whole world partake of, I forbear to speak.) But true Christians are indebted not merely for a gift of the Saviour to them, but for having from eternity been given to the Saviour as his peculiar people, whom he should redeem from death, and enjoy for ever as his purchased possession. It is surprising how often our blessed Lord speaks of them under this character in his last intercessory prayer [Note: Joh 17:2; Joh 17:6; Joh 17:9-12; Joh 17:24.] And it is always mentioned as a distinguishing mercy, that raises them far above the rest of the world, and entails the greatest obligations upon them. Moreover, the faith by which they are brought into this union with Christ is also the gift of God. To them it is given in the behalf of Christ to believe in him [Note: Php 1:29.]. And this is no less a distinguishing mercy than the other: for the whole world, with the exception of this little remnant, are in unbelief. The peace too that flows from this union, O what an inestimable gift is that! To the wicked there is no peace: but these have a peace which passeth all understanding, and a joy that is unspeakable and glorified.
Say, whether this be not a very abundant reason for our shewing to God more gratitude than others, and labouring to serve him with every faculty both of body and soul?]
2.
We have greater assistances from him than others
[Every man has, more or less, what may be called the common influences of the Spirit. For there is no man who has not occasionally felt some compunction for his sins, and some desire of amendment. But whence do these good thoughts and holy desires proceed, but from God? They would no more arise in the heart of fallen man than of the fallen angels, if they were not suggested by the Spirit of God [Note: 2Co 3:5; 2Co 5:5.]. But believers have what may be called the special grace of God; by which I understand, not a different kind of grace, but a different degree, even such a degree as shall prevail over all the resistance which it meets with in the soul [Note: Psa 110:3. Php 2:13.]. Nor is it only in order to their first conversion to God that they are so wrought upon, but through the whole of their lives are they preserved and strengthened by the same Spirit, in order to their final salvation [Note: 1Th 5:23.]. To what a degree this strength is communicated to them, may be seen in various passages of Holy Writ: it is equal to that which God exerted in raising up Jesus Christ from the dead, and setting him at his own right hand, above all the principalities and powers of earth and hell [Note: Eph 1:19-21.]. It is such as to display the powers of Omnipotence itself [Note: Eph 3:16 and Col 1:11.], and to approve itself the workmanship of Him who created the universe out of nothing [Note: Eph 2:10. 2Co 5:17.].
All this is unknown to others, who, having never earnestly implored this aid, are left under the power of Satan, and are carried captive by the devil at his will. And is not this a call upon them for exertion? And does it not afford a just ground of expectation, that they shall do more than others who have no such assistance?]
3.
We make a greater profession of zeal for God than others
[The generality not only make no particular profession of love to God, but account this very want of profession a sufficient reason for all the carelessness and indifference which they manifest. But the believer does not thus glory in his shame. He knows his obligations to God; nor is he ashamed to confess them. He knows that he has been redeemed by the blood of Gods only dear Son; and that, having been bought with a price, he is bound to glorify God with his body and his spirit, which are Gods [Note: 1Co 6:20.]. He considers himself as called to die unto the world, yea, to be crucified unto it, and to have it crucified unto him, by the cross of Christ [Note: Gal 6:14.]. He acknowledges that his affections are to be set, not upon things below, but on things above [Note: Col 3:1.]: and that he has nothing to do in this world but to prepare for a better. Hence, if occasion require, he speaks of himself as running in a race, wrestling for the mastery, and engaged in a warfare. These things he professes, not from vain ostentation, but from necessity; or rather, he does not so much profess them as do them: and the profession is rather the result of his efforts, than any declaration independent of them. As far as mere profession is concerned, he would rather be silent than talkative: but his life speaks; and he is content that it should speak, if only it may afford a light which may be instructive and animating to those around him.
But this profession, whether voluntary or not, calls for consistency in his conduct, and makes it indispensable for him, whilst calling himself a child of light and of the day, not to walk as those who are children of darkness and of the night [Note: 1Th 5:5.].]
4.
Gods honour is more involved in our conduct than in that of others
[Others may do what they will, and no one thinks of reflecting on religion on their account. Nay, even the grossest immoralities may he committed by them, without exciting any surprise, or attracting any notice. But let a follower of the Lord Jesus Christ do any thing amiss, and the whole world hears of it: nor is he alone blamed, who commits the evil condemned, but all who are connected with him in the same religious society are blamed also; yea, and all religious persons generally, as being all alike. Even the Gospel itself too is condemned as sanctioning such conduct, and as having a natural tendency to produce it. The general feeling on such an occasion is that of exultation and triumph: There, there, so would we have it [Note: Psa 35:25.]. Had Saul committed the evils which David did, though the act might have been blamed, Gods honour would not have suffered. But when David sinned, the name of God was everywhere blasphemed on his account [Note: 2Sa 12:14.].
What an obligation then does this lay on Christians to walk holily, justly, and unblameably before men, that the way of truth may not be evil spoken of through them [Note: 2Pe 2:2.]! If there is a woe unto the world because of the offences which are committed in the Church, and which harden multitudes in their infidelity, much more does woe attach to that man who commits the offences, and casts a stumbling-block in the way of others, to the destruction of their souls as well as of his own [Note: Mat 18:7.]. In proportion therefore as any deviation from the path of duty in us may prove injurious to Gods honour and the interests of his Gospel, we are bound to walk circumspectly, not as fools, but as wise [Note: Eph 5:15.]; that all who behold our light may be led rather to approve of our principles, and to glorify our God [Note: Mat 5:16.].]
If our obligation to approve ourselves more excellent than our neighbours has been established [Note: Pro 12:26.], let us,
II.
Inquire what we do more than others
What do we more,
1.
For our own souls?
[The world, alas! evince but little concern for their own souls. A formal round of duties is all that they judge necessary: and if they are observant of the outward decencies of religion, such as frequenting the House of God, attending upon the Lords table, maintaining family prayer, and repeating some form of devotion twice a day in their closets, they think they have done all that is required of them, and are ready to say, What lack I more [Note: Mat 19:20.]? But all this may be only a form of godliness, without the power [Note: 2Ti 3:5.], and a service wholly unacceptable to the heart-searching God [Note: Mat 15:7-9.].
What then do ye more than this? Are all of you doing even as much? Are not even these forms neglected by too many? But supposing you to be observant of these, what do ye more? Alas! the generality would be utterly at a loss to answer this question. But the true Christian shall answer it, even though he be only at present as a babe in Christ. Do you ask me, What I do more? (he may say,) I search out my sins yet daily, in order to humble myself before God on account of them. I mourn over all that I have seen amiss in my whole conduct through life. I sigh, I groan, I weep, I smite upon my breast from day to day, crying, God be merciful to me a sinner! I flee to the Lord Jesus Christ for refuge: I renounce utterly all other ground of hope: I trust altogether in his atoning sacrifice, as expiating my guilt, and reconciling me to my offended God. I set my face towards Zion: and, though I travel not so expeditiously as I could wish, I make it my daily labour to advance; and I make no account of any difficulties, if only I may get forward in my heavenly way. The one concern of my life from day to day is, how shall I save my soul? What shall it profit me if I gain the whole world, and lose my own soul?
Now, my dear brethren, is this your state? are you thus concerned about your souls? and does your conscience bear witness, that, whilst others are occupied chiefly about the things of time and sense, you account the whole world but as dross and dung, that you may win Christ, and be found in him, not having your own righteousness, but his [Note: Php 3:7-9.]? Is this, I say, your state? Is it the state of all amongst you? of all? O would to God it were! But, if the truth were known, and it is most assuredly known to God, there are but few who can truly declare this to be the daily habit of their minds: yet must it be your habit, if ever you would be Christians indeed, and behold the face of God in peace.]
2.
For the honour of our God?
[Little is this thought of by the world at large. But the true Christians are not unconcerned about it. They know that God may be honoured by them: and it is their most anxious desire to bring glory to their God. There is not a perfection of the Deity which they do not endeavour to honour and exalt: his omniscience, by walking as in his immediate presence: his omnipotence, by committing altogether to him their every concern: his love, his mercy, his truth, his faithfulness, by embracing his gracious offers in the Gospel, and relying on his promises as a sure ground of their hope. They walk with him, as Enoch did: they maintain fellowship with him and with his Son Jesus Christ all the day long [Note: 1Jn 1:3.]: accounting it their chief joy to have a sense of his presence, and the light of his countenance lifted up upon them. In their actions, they consider not what will advance their own honour or interests, but what will promote his glory: and, having ascertained that, they go forward in the prosecution of it, without any regard to consequences: a fiery furnace, or a den of lions, has no terrors for them: they fear nothing but sin: and account it an honour and a privilege to lay down life itself in His service, and for His glory [Note: Php 2:17-18.].
And now let me ask, is it thus with all of you? Are all of you thus studious to exalt, to honour, and to glorify your God? Have earthly things no value in your eyes, in comparison of Gods favour, and of his love shed abroad in your hearts? Yet without this you cannot be Christians indeed. Our blessed Lord has said, that whoso loveth his life shall lose it; and that he only who is willing to lose it for his sake, shall find it unto life eternal [Note: Mat 10:39.].]
3.
For the benefit of mankind?
[To this there is a special respect in my text. The Pharisees maintained, that we were at liberty to hate our enemies: but our Lord said, If you love your friends only, what do ye more than others? The loving of enemies is an attainment far above the reach of the world at large. If they abstain from revenge, it is quite as much as they ever aim at. And as for endeavouring to win the souls of their enemies, the thought never so much as enters into their minds. But the true Christian has a far higher standard of duty in reference to these things. He feels, indeed, that it is no easy thing to love his enemies, to bless them that curse him, to do good to them that hate him, and to pray for them that despitefully use him and persecute him [Note: ver. 44.]; but he labours to do it, and implores grace from God that he may be able to do it; and determines, through grace, not to be overcome of evil, but to overcome evil with good. Nor is he forgetful of his obligation to seek the eternal welfare of mankind. Hence he labours for the diffusion of the sacred oracles throughout the world: he finds delight in aiding every effort that is made for the salvation both of Jews and Gentiles: and in his more immediate neighbourhood he strives to promote, as far as in him lies, the spiritual and eternal interests of all around him. In his relative duties also especially he endeavours to shew the influence of true religion: as a parent or child, as a husband or wife, as a master or servant, as a ruler or subject, he makes a point of fulfilling his duties, so that the most watchful enemy shall have no reason to speak reproachfully.
Once more then let me ask, is it thus with you? Is there amongst all of you such government of your own tempers, and such a victory over all your evil passions, as that you adorn the doctrine of God our Saviour, and exhibit in the whole of your deportment his blessed image? As followers of Christ, all this is required of you: you are called, as the elect of God, holy and beloved, to put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; and to be forbearing one another and forgiving one another, if you have a quarrel against any man, even as God for Christs sake hath forgiven you [Note: Col 3:12-13.]: and if you will approve yourselves to be Christs, your righteousness must exceed that of the Scribes and Pharisees. You must take even God himself for your pattern, and seek to be perfect, even as your Father which is in heaven is perfect [Note: ver. 20 and 48.].]
See then,
1.
How vain is that plea, that you are as good as others!
[Before that plea can be of any avail, you must inquire whether others are as holy as they ought to be: for if they be not, your equality with them can be no ground of satisfaction in the prospect of the future judgment. What consolation will it be to those who shall experience the wrath of God in hell, that they were as good as any who walked in the broad road that led them to destruction? It is not by any human standard that you will be judged in the last day, but by the standard of Gods unerring word: and whether you be as good or better than others, it will avail you nothing, if you be not found such as God requires, Israelites indeed, and without guile ]
2.
How desirable is it to have our evidences of piety clear and decisive!
[The question put to us in the text, will be put to us in the last day; What did ye more than others? This question we ought to be able to answer now, in order that we may give a satisfactory answer then: and the more satisfactorily we can answer it now, the more comfort we shall have in looking forward to that day, and the more boldness when we shall stand at the judgment-seat of Christ [Note: 1Jn 3:20-21; 1Jn 4:17.]. Whatever then ye have attained, forget it all, and press forward for yet higher attainments [Note: Php 3:13-14.], that so, whenever the day of Christ shall arrive, ye may rejoice, and not be ashamed before him at his coming [Note: 1Jn 2:28.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
47 And if ye salute your brethren only, what do ye more than others ? do not even the publicans so?
Ver. 47. What do ye more than others? ] Singular things are expected and required of such as have received singular grace and mercy. As to be eminent in good works, to get above others, to have our feet where other men’s heads are. a The way of the righteous is on high, saith Solomon: he goes a higher way to work than ordinary, and walks , accurately, exactly; b he gets even to the very top of godliness, as the word importeth. He knows that more than the common stint is required of him, and that he must do that which the world will never do: as to be hot in religion, Rev 3:16 . The carnal gospeller saith, Religiosum oportet esse, non religantem, it is fit to be religious, but not so conscientious. So, to be zealous of good works, Tit 2:14 , but with discretion, saith the worldling. The King of Navarre told Beza he would launch no further into the sea than he might be sure to return safe to the haven. c Though he showed some countenance to religion, yet he would be sure to save himself. So, to abound in God’s work, to have a heart full of goodness, as those Romans, Rom 15:14 ; a life full of good works, as Tabitha, Act 9:33 . But this is to be wise overly much, saith the flesh, Ecc 7:16 . Philosophandum, sed paucis. Philosophize but little. Cicero. What need this waste? said Judas. It is too much for you to go up to Jerusalem to worship, said Jeroboam to the people, take a shorter cut rather to the golden calves. “They are idle, they are idle,” said Pharaoh of God’s busiest servants. So, God would have his to walk precisely, Eph 5:15 . This the mad world mocks at. To pluck out their right eyes, this is a hard saying, saith the sensualist, Mat 5:29 . To offer violence to God’s kingdom: “fair and softly goes far;” and it is good keeping on the warm side of the hedge, saith the politician. To keep God’s command ment as the apple of thine eyes; but how few are there that will not break the hedge of any commandment, so they may shun a piece of foul way? Lastly, to love an enemy, do good to them that hate us, &c.; but this seems to be the most unreasonable and impossible. What? love those that hate and hurt them, that daily rage and rail at them, with such bitterness, as if they had been as far as hell for every word that tumbleth out of their mouths against them? &c. Love this man? Nay, then, love the devil himself. They will rather die a thousand deaths than endure such a one: if they could love him, yet they would not. They are prime Christians in these men’s opinions that ascend to Saul’s measure, “I will do thee no hurt, my son David.” If they pass him by when he is in their power, as the priest and the Levite did the wounded man; if they fall not foul upon him with recriminations, and retaliate injuries, they have gone far and done fair: and such a measure of charity they hold little less than angelic, hardly here attainable. This is the voice and guise of flesh and blood. “The spirit that is in us lusteth to envy,” and prompteth us to requite taunt with taunt, suit with suit, blow with blow, and holds them fools that do not. But this is the wisdom from beneath, and is earthly, sensual, devilish: Jas 3:15 , expounded whereas that “from above is first pure, and then peaceable,” (well assured of pardon of sin and peace with God, and thence) gentle or equable to men ( ), and easily persuaded, full of mercy (to an offending brother) and good fruits (friendly expressions), without wrangling or lawing ( ), and without hypocrisy: such as can be heartily reconciled, and love again without dissimulation, “not in word and in tongue, but in deed and in truth,” Rom 12:9 ; 1Jn 3:18 ; not covering a potsherd with silver dross, a wicked heart with burning lips. Seven abominations are in such a heart, and his wickedness shall be shown before the whole congregation, as Absalom’s usage of Amnon, Pro 14:20 ; Pro 19:7 ; Pro 26:23-26 . A godly man carries neither cruel hatred, a desire to hurt whom he hates, as Esau, nor simple hatred, where there is no desire to hurt, but a disdain to help: he forgives not only, but forgets, as Joseph, Gen 50:20 . (For injuries remembered are hardly remitted.) And although he loves not his enemies’ sins, yet he doth their persons: striving to seal up his love by all loving usage both in word and deed. And herein he doth more than others; that which is singular, and in the world’s account, seraphical: that which (in truth) is extraordinary and above common possibility, it is a high point of Christian perfection: and let as many as are perfect be thus minded. Benaiah was honourable among thirty, but he attained not to the first three. A natural man may be renowned for his patience and beneficence; but the child of God must herein go before all the wicked men in the world, and strive to be conformed to the first three, the blessed Trinity.
a , Tit 3:14 .
b Eph 5:15 , . Gellius.
c Pelago se non ita commissuru esset, quin quando liberet, pedem referre posset.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
47. ] Here, most probably in its literal sense. Jews did not salute Gentiles: Mohammedans do not salute Christians even now in the East.
Fuente: Henry Alford’s Greek Testament
Mat 5:47 . , “Salute,” a very slight display of love from our Western point of view, a mere civility; more significant in the East; symbolic here of friendly relations, hence Tholuck, Bleek and others interpret, “to act in a friendly manner,” which, as Meyer remarks, is, if not the significatio , at least the adsignificatio . , used adverbially, literally “that which is over and above”; A. V [36] , “more”; here, tropically = distinguished, unusually good = “quid magnum, eximium, insigne” (Pricaeus), so in Rom 3:1 . In Plutarch, Romulus , xi., of one who excelled in casting horoscopes. Christ would awaken in disciples the ambition to excel. He does not wish them to be moral mediocrities, men of average morality, but to be morally superior, uncommon. This seems to come perilously near to the spirit of Pharisaism ( cf. Gal 1:14 , ), but only seems. Christ commends being superior, not thinking oneself superior, the Pharisaic characteristic. Justin, Apol. i. 15, mixes Mat 5:46-47 , and for puts , and for , or , : “If ye love those who love you what new thing do ye? for even fornicators do this.” , here as elsewhere in the Gospels associated with (Mat 18:17 ). A good many of the publicans would be Gentiles. For a Jew it was a virtue to despise and shun both classes. Surely disciples will not be content to be on a moral level with them! Note that Jesus sees some good even in despised classes, social outcasts.
[36] Authorised Version.
Fuente: The Expositors Greek Testament by Robertson
publicans. L. with Vulgate and some codices read “Gentiles”. The publican was despised; Gentiles were detested.
Fuente: Companion Bible Notes, Appendices and Graphics
47. ] Here, most probably in its literal sense. Jews did not salute Gentiles: Mohammedans do not salute Christians even now in the East.
Fuente: The Greek Testament
Mat 5:47. , if ye salute) contrasted with, bless ye, etc., in Mat 5:44. The very verb , to love, is repeated in Mat 5:46 from Mat 5:44; but as the heathens do not also bless and pray, the verb to salute is put here instead of either blessing or praying.- , your brethren[236]-, the heathen) The Publicans regard their own interest, the Heathens perform also offices of kindness towards their connections and friends, and more especially towards their blood relations. In Mat 5:46, therefore, the example of the Publicans is cited; in Mat 5:47, that of the Heathens.- , what remarkable thing)[237] such as befits the sons of God.[238]
[236] The margin of Beng. Ed. and Vers. Germ. prefer to : But not so the larger Edition of . 1734. Lucifer reads amicos, also of second rate Uncial MSS. L . But the oldest MSS. and Vulg. , fratres.-ED.
[237] E. V. What do ye more than others?-(I. B.)
[238] He who does nothing but what is customary ought to stand in fear (soll in Sorge stehen.)-B. G. V.
Fuente: Gnomon of the New Testament
salute: Mat 10:12, Luk 6:32, Luk 10:4, Luk 10:5
what: Mat 5:20, 1Pe 2:20
Reciprocal: 2Ki 6:23 – he prepared Neh 5:15 – so did Mat 6:32 – after Mat 9:10 – many Luk 9:20 – whom Luk 12:30 – all Act 21:7 – and saluted
Fuente: The Treasury of Scripture Knowledge
5:47
To salute means to “pay one’s respects to” in the way of polite greeting. We should show that much courtesy even to those who are not in our class; not be “clannish.”
Fuente: Combined Bible Commentary
Mat 5:47. The same idea is repeated here, except that heathen is substituted for publicans, according to the best authorities. The Jews, despising the Gentiles, did not usually salute them. The morality of the Pharisees is proved to be, in this respect, no better than that of the heathen.
The same. This is correct here; in Mat 5:46 it is doubtful whether we should read so or the same.
Fuente: A Popular Commentary on the New Testament
5:47 And if ye salute your brethren only, what do ye more [than others]? do not even the {x} publicans so?
(x) They that were the toll masters, and had the oversight of tributes and customs: this was a type of man that the Jews hated to death, both because they served the Romans in those offices (whose heavy bondage they could not overthrow) and also because these toll masters were for the most part given to covetousness.