Exegetical and Hermeneutical Commentary of Matthew 5:42
Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
42. from him that would borrow of thee ] Luke has “lend, hoping for nothing again.” Forced loans have been a mode of oppression in every age, for which, perhaps, no people have suffered more than the Jews.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
42. Give to him that asketh theeThesense of unreasonable asking is here implied (compare Lu6:30).
and from him that wouldborrow of thee turn not thou awayThough the word signifiesclassically “to have money lent to one on security,” or”with interest,” yet as this was not the original sense ofthe word, and as usury was forbidden among the Jews (Ex22:25, c.), it is doubtless simple borrowing which our Lord heremeans, as indeed the whole strain of the exhortation implies. Thisshows that such counsels as “Owe no man anything” (Ro13:8), are not to be taken absolutely else the Scripturecommendations of the righteous for “lending” to hisnecessitous brother (Psa 37:36;Psa 112:5; Luk 6:37)would have no application.
turn not thou awayagraphic expression of unfeeling refusal to relieve a brother inextremity.
Same SubjectLove to Enemies(Mt 5:43-48).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Give to him that asketh thee,…. To every man, Lu 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”, Lu 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.
Fuente: John Gill’s Exposition of the Entire Bible
Turn not thou away ( ). 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 vv.Matt 5:32; Matt 5:34; Matt 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.
Fuente: Robertson’s Word Pictures in the New Testament
Borrow [] . Properly, to borrow at interest.
Fuente: Vincent’s Word Studies in the New Testament
1) “Give to him that asketh thee,” (to autounti Se dos) “Give to the one who asks you,” for “The liberal soul shall be made fat,” Pro 11:25; Luk 6:30-34. The sense of unreasonable asking is implied here.
2) “And from him that would borrow of thee,” (kai ton thelonta apo sou daneisasthai) “And he who strongly desires to borrow from you,” as provided and commanded in the law, Deu 15:7-11; 1Ti 6:18.
3) “Turn not thou away.” (me apostraphes) “Do not turn (him) away,” or turn your back on him, Heb 13:2; 1Jn 3:17. Blessings, in returned trust, come to those who give obediently to the poor in their need and to the church of Jesus Christ, Luk 6:38.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(42) Give to him that asketh.Here again our Lord teaches us by the method of a seeming paradox, and enforces a principle binding upon every one in the form of a rule which in its letter is binding upon no man. Were we to give to all men what they ask, we should in many cases be cursing, not blessing, them with our gifts. Not so does our Father give us what we ask in prayer; not so did Christ grant the prayers of His disciples. That which the words really teach as the ideal of the perfect life which we ought to aim at, is the loving and the giving temper that sees in every request made to us the expression of a want of some kind, which we are to consider as a call to thoughtful inquiry how best to meet the want, giving what is asked for if we honestly believe that it is really for the good of him who asks, giving something else if that would seem to be really better for him. Rightly understood, the words do not bid us idly give alms to the idle or the impostor; and St. Pauls rule, If a man will not work, neither let him eat (2Th. 3:10), is not a departure from the law of Christ, but its truest application and fulfilment.
From him that would borrow.The force of the precept depends on its connection with the Jewish Law, which forbade not only what we call usury, i.e., excessive interest, but all interest on loans where debtor and creditor alike were Israelites (Exo. 22:25; Lev. 25:37; Deu. 23:19-20). From our modern point of view that law cannot be regarded as in harmony with the present order of society, nor consistent with our modern views of financial justice. It is not the less true, however, that in the education of a family or nation, such a prohibition may be a necessary and useful discipline. We should look with scorn on boys who lent on interest to their brothers or their schoolfellows, and the ideal of the Law of Moses was that of treating all Israelites as brothers brought under the discipline of the schoolmaster. As if with a prescient insight into the besetting temptation of the race, the lawgiver forbade a practice which would have destroyed, and eventually did destroy, the sense of brotherhood (Neh. 5:1-13), leaving it open to receive interest from strangers who were outside the limits of the family (Deu. 23:20). The higher law of Christ treats all men as brothers, and bids us, if it is right to lend as an act of charity, to do so for love, and not for profit. Cases where the business of the world calls for loans not for the relief of want, but as a matter of commercial convenience, lie obviously outside the range of the precept.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
42. Give turn not away This forbids a churlish, unsympathizing closeness. It rebukes the maxim, “I neither ask nor grant favours.” It commands generosity; yet it is a suggestive, not a universal command. It does not mean that an industrious man’s purse must open at the call of every idle vagabond. There are occasions to which it is applicable, and others to which it is not; or rather, it presents specimens of the actions that come under the head of winning men by generous habits.
Fuente: Whedon’s Commentary on the Old and New Testaments
Give to him who asks you,
And from him who would borrow of you turn not yourself away.”
These commands are rooted in the Old Testament. They are not spoken in a capitalist environment, but in an agricultural environment. The idea is that when someone who is in poverty or in dire straits comes seeking your help you are to be more than ready to offer it (compare Psa 112:9). The background to it is found in Deu 14:28 to Deu 15:11. There Moses described the giving of the third year tithe for the poor, from which the poor could always seek help, followed by the command to lend money to those in dire straits even if the seventh year, when all loans had to be cancelled, was approaching. The poor who came seeking help from the tithe should receive what they asked for. (But if no tithe was available then the disciple of Jesus should in the same way help to meet their need). The borrower should not be refused a loan, even though part of it would even be subject to cancellation. And of these things God said, “You shall give to him freely and your heart will not be grudging when you give to him, because for all this the Lord your God will bless you in all your work and in all that you undertake. — You shall open wide your hand to your brother, to the needy and to the poor in the land” (Deu 15:10-11).
Jesus was here aware that this generosity of spirit required by that law was often being overlooked, or begrudged. But it was not to be so under the Kingly Rule of God. His disciples were to demonstrate the generosity that God had spoken of in Deuteronomy, and by doing so, would reveal that the Kingly Rule of Heaven was therefore present.
‘Give to him who asks of you.’ This is more generous even than Deuteronomy. Jesus is expanding the idea by also saying, ‘whatever you have, be willing to share it with those in genuine need, whatever the circumstances’. But he is certainly not saying that if mischievous people try to get all your money from you, you should let them have it. That would not be wise stewardship of what belonged to the Lord. Nor would it be doing them good in the long run.
Nor is he advising giving money to people who will spend it on drink or drugs. Often, if they claim to be hungry, we should in those cases ‘go the extra mile’ and take them to a food store. On the other hand we must not use these factors as an excuse for being mean-spirited. The whole idea is that as a result of our open-handedness, declared to be in the Name of the Lord and participated in generously, the world will glorify God, and will see a demonstration of the Kingly Rule of Heaven at work among them. They will see what kind of people God has made into. But lest this give the impression that they only behave in this way with an ulterior motive Jesus will now stress the importance of true love as being the right motive for it all.
Fuente: Commentary Series on the Bible by Peter Pett
v. 42. Give to him that asketh thee; and from him that would borrow of thee turn not thou away. To give and to lend are two duties of charity which Christ puts on a level, both guided by prudence and the interest of the neighbor, 2Th 3:10; Pro 20:4. Stewards of God’s bounty will have to give an account at the last day, and their sentence may depend largely upon the manner in which they appreciated the trust of God. All such assistance rendered to the needy neighbor should be given cheerfully, without a thought of reward.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 5:42 . A precept (in opposition to selfishness) which does not stand indeed in essential connection with what precedes, but which is still brought into connection with it through the natural connection of the thoughts. According to Ewald, who here lays weight ( Jahrb . I. p. 132 f.) upon the number seven in the quotations of the O. T. laws, there must have stood after Mat 5:41 in the original collection of sayings the following words: , , , and so on, and then, Mat 5:40 . The command that is wanting was put together from Exo 20:15 ; Deu 24:12 f. A very thoughtful conjecture, which is followed by Holtzmann; but unnecessary, for this reason, that the contents and order of the sentences, Mat 5:40-42 , attach themselves to one fundamental thought; and improbable, because not merely an omission, but also a transposition, is assumed, and because , . . ., does not correspond to the prohibition of thieving as its fulfilment.
.] That Jesus did not think of lending out at interest , appears from Exo 22:24 ; Lev 25:37 ; Deu 15:7 ; Deu 23:20 ; Ewald, Alterthumer , p. 242 f. [E. T. 181].
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1308
LIBERALITY ENJOINED
Mat 5:42. Give to him that asketh thee; and from him that would borrow of thee, turn not thou away.
TO render good for evil is a duty of indispensable obligation; and many commentators consider it as particularly enjoined in the words which we have just read. If we take the passage as connected with the directions which immediately precede it, its meaning will be, that we must not be contented with a patient submission to injuries, but must actively exert ourselves to render to our enemies any service which they may require. But, as this is plainly enjoined in the verses following our text, we rather understand the text as expressing in general terms the duty of liberality, without confining it to any particular description of persons: and in that light we propose now to insist upon it.
We shall inquire,
I.
What is that spirit which is inculcated?
Were we to adhere strictly to the literal meaning of the words, they would apply only to those whose circumstances in life empowered them to give and lend to their more necessitous brethren. Moreover, they might, as to the letter, be obeyed by a person of opulence, whilst he was far from yielding to God any acceptable obedience. We must therefore inquire, what that spirit is which they inculcate? They enjoin,
1.
A spirit of compassion
[It is to be supposed that those who make applications to us tor a gift or loan, are themselves in necessitous and distressed circumstances. And towards all such persons we should exercise unfeigned pity and compassion. We should consider them not merely as children of the same heavenly parent, but as members of our own body; and should have the same sympathy with them and desire to relieve them, as any one member of our body would feel towards any other that had sustained an injury. We should look, not on our own things only, but every one also on the things of others; bearing their burthens, and being as ready to participate their sorrows as their joys. The language of our hearts should ever be in unison with that of Job, Did not I weep for him that was in trouble? was not my soul grieved for the poor [Note: Job 30:25.]? This is a spirit which all must have, whatever be their situation and circumstances in life: and if we can behold our brother in need, and shut up our bowels of compassion from him, it may well be asked, How dwelleth the love of God in us [Note: 1Jn 3:17.]?]
2.
A spirit of benevolence
[This is a disposition of a higher kind. There is a natural tenderness in many, and a susceptibility of impression from tales of woe, at the same time that they are not active in searching out opportunities of exercising their benevolent affections. But our feelings towards mankind should resemble those of a tender mother, who needs not to have her sensibilities called forth by any distressing accident: she loves her child, and delights in administering to its wants: her regards are spontaneously exercised towards it; and, if she see any occasion for more than ordinary attention, she finds her own happiness in contributing to the happiness of her child. Thus, if we saw one to whom a gift or loan was necessary, we should be ready, at the very first intimation of the case, to stretch forth towards him the hand of charity, conceiving ourselves more blessed in an opportunity of imparting good, than he can be in receiving it at our hands. In a word, we should tread in the steps of our adorable Lord, who went about doing good; and, like the sun in its course, should exist only for the benefit of others, and diffuse happiness wheresoever we come.]
3.
A spirit of generosity
[Particular occasions must be met with a zeal proportioned to them. It may be, that some urgent necessity has arisen, and that a great effort is requisite to sustain an afflicted brother. Or, it may be a season of general distress, when the multitude of those who need our assistance calls for more than ordinary exertions to relieve them. We have an instance of this in the primitive Church. The Jews were so inveterate against their brethren who embraced Christianity, that they would, if possible, have deprived them of all means of subsistence: but the richer converts, who had lands or houses, sold them, and put all their money into one common stock; thus reducing themselves to a level with the lowest, that all might be supplied with food convenient for them [Note: Act 4:32-35.].
Another instance we have, in the churches of Macedonia, who, in a trial of great affliction, and in the midst of deep poverty, abounded unto the riches of liberality, exerting themselves, not only according to their ability, but beyond it, to supply their distressed brethren in Juda [Note: 2Co 8:1-4.].
Thus should it be with us, when any great and extraordinary difficulty has arisen: our spirit should rise to the occasion: and, if we cannot emulate that glorious example, we should at least he ready to comply with the exhortation of the Baptist, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise [Note: Luk 3:11. If the occasion of the sermon be very pressing, it might be here stated to advantage.].]
Doubtless this disposition is amiable: but how shall we determine,
II.
To what extent it should be exercised?
With respect to the disposition itself we do not hesitate to say, that it admits of no limit whatever
[There is not a person in the universe who is not called to exercise it. The mechanic, or the labourer, should exert himself, according to his ability, to relieve others; he should labour, working with his hands, not to support himself merely, but that he may have to give to him that needeth [Note: Eph 4:28.]. Even the widow that has hut two mites, may yet exceed in her liberality all her opulent neighbours [Note: Mar 12:41-44.]. The very person that receives relief, may yet pant for an opportunity to afford it to others: and, in that case, God, who sees his heart, will accept the will for the deed: for, if there be first a willing mind, it shall be accepted according to that a man hath, and not according to that he hath not [Note: 2Co 8:12.]. Nor is there any assignable limit to the degree in which the disposition should be exercised. The only limit that can be mentioned (if it may be called a limit,) is, to be merciful, even as our Father which is in heaven is merciful [Note: Luk 6:36.].]
But the precise manner in which it should be exercised must be regulated by circumstances. It must vary according to,
1.
Our own means and abilities
[All persons have it not in their power to do good to the same extent: nor can all who have the same income, devote the same proportion of it to the poor: for a man who has a family, cannot possibly have so much to spare, as he who has none but himself to maintain: nor can it be reasonably expected, that one, who, from his rank in society, has a certain degree of dignity to support, can afford as much as another, who, with the same income, has no such necessity imposed upon him. Besides, persons may be very differently circumstanced. One may be able to afford a loan, when he is not able, with propriety, to give: and another may be able to give a smaller sum, when he cannot lend a larger. Persons therefore must judge for themselves in such particulars as these; and regulate their conduct according to their circumstances.]
2.
The necessities of those who apply to us.
[To offer to a person who has been suddenly brought from affluent circumstances to poverty, such a pittance as we might give to a beggar, would be to mock and insult him: and, on the other hand, to bestow on a common beggar, what would be suited to the other case, would be most unpardonable profusion. Besides, we must judge whether there exist any necessity at all: for, if we will give to all who are willing to ask, and lend to all who are willing to borrow, we shall soon exhaust our own resources, however great they may be: and, by giving or lending where there is no necessity, we shall incapacitate ourselves for assisting those who are in real distress. Here then, doubtless, is scope for the exercise of discretion: and true liberality, instead of prohibiting such discretion, demands it at our hands.]
3.
The prospect there is of our aid being effectual for the relief of him who asks it
[Here is an idle man, who will do nothing for his own maintenance; a prodigal man, who never thinks of the use of money; a drunken and profligate man, who wastes all his substance in riotous living: to what purpose shall you exert yourself in any great degree for such persons? Give them all that you have, and they will soon be poor again. The best way to relieve such persons, is to provide labour for them, and to make a reformation of their conduct necessary for their own subsistence. Sometimes a seasonable loan may enable a person to provide for his family, when, without such aid, he could not attain the situation which is open for him. There, to strain a point for him, is both liberal and wise: but where the case is such as occurs daily all around us, we must so give, as that we may have a reserve to lend; and so lend, as that we may have a reserve to give. There are some cases, however, where we may well be absolved from either giving or lending, unless indeed just to supply the necessities of the moment; I mean, where a persons circumstances are so involved, that all we can do for him would be only as a drop in the ocean. There, if by public contributions we can aid him, well: but, if not, to impoverish ourselves without benefiting him, would be, not piety, but folly.]
It will not be unprofitable to subjoin a few hints for the use of,
1.
Those who want relief
[Many will ask a gift or loan without any real necessity. But such persons should reflect, that whilst they trespass thus on the liberality of the rich, they are themselves oppressors of the poor. It is in no persons power to give to every one that asketh, or to lend to every one that would borrow (for though St. Luke so expresses it, the direction must be limited in the nature of things [Note: Luk 6:30.]); and consequently, they who by unnecessary applications exhaust the funds of a liberal man, deprive him of the power of doing good to others who need it more. None therefore should take undue advantage of the piety of others, orseek from others what by increased activity they might furnish from their own resources.
Another point of great importance is, that they who borrow, should adhere strictly to their word, as to the season of repaying the loan. It is incredible, how much they who violate their engagements in this respect, discourage, and (I had almost said) harden the hearts of those who delight in doing good. I know it is said, Do good and lend, hoping for nothing again [Note: Luk 6:35.]: and, if we be told, that the prospect of repayment is distant and uncertain, the duty is comparatively easy: but, when we are told that at such a season the loan shall be repaid, and find that the borrower thinks no more of his promises, or (as is frequently the case) asks a little forbearance in the first instance, and then, on finding it kindly exercised, construes that kindness into a forgiveness of the debt, that conduct has a sad tendency to wound the feelings of the liberal, and to make them averse from lending. In this view, therefore, the injury which such wicked people do, is exceeding great. I call them wicked; for so the Psalmist designates them; The wicked borroweth, and payeth not again [Note: Psa 37:21.]. Nor is it their benefactors only whom they injure, but society at large; inasmuch as they prevent the exercise of benevolence towards many people far worthier than themselves. To all therefore who have contracted such obligations, I would recommend tenfold diligence and self-denial, till they have executed their engagements, and fulfilled their word.]
2.
To those who impart it
[It sometimes happens, that even in the generous mind a niggardly thought will arise, and a backwardness to exercise the benevolence that is called for. Against such thoughts God has very strongly cautioned us [Note: Deu 15:7-11.]: and we shall do well to be on our guard against them. We should be careful not to be weary in well-doing. We should remember, that God himself is pledged for the repayment of all that we either give or lend, provided we act from a principle of faith and love [Note: Pro 19:17.]. Thess best means of preventing such an evil thought is certainly to get the soul impressed with a sense of Christs love in dying for us [Note: 2Co 8:9.] But, next to that, it will be well to reflect, that we are only stewards of what we possess; and that, though no individual has an absolute claim upon us, the poor at large have: a portion of our property is their due, and we ought to pay it without delay [Note: Pro 3:27-28.]. Let then every one lay by a portion of his income for benevolent uses [Note: 1Co 16:2.], and bear in mind, that both his present and future happiness will be augmented in proportion to his liberality [Note: 2Co 9:6-7.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Ver. 42. Give to him that asketh thee ] Yet with discretion and choice of a fit object. a Which having met with be not weary of well doing; for in due season ye shall reap, if ye faint not, Gal 6:9 . Giving is compared to sowing, which, in good ground, is usually with increase. Therefore a worthy minister, upon occasion, asking his wife whether there were any money in the house, she answered, that she knew but of one three pence; well, saith he, we must go sow, that is, give something to the poor, knowing that to be the way of bringing in, Pro 11:24-25 Deu 15:10 . The mercy of God crowns our beneficence with the blessing of store. b Happy was the Sareptan that she was no niggard of her last handful. The more we give, the more we have: it increaseth in the giving, as the loaves in our Saviour’s hands did. Never did a charitable act go away without the retribution of a blessing. How improvident therefore are we, that will not offer a sacrifice of alms when God sets up an altar before us! It were an excellent course, surely, if Christians now, as they of old at Corinth, would lay up weekly a part of their gettings for pious and charitable uses; and that men would abound in this work of the Lord, as knowing that their labour is not in vain in the Lord (I speak of them that are able, for we may not stretch beyond our staple, and so spoil all). We read of a bishop of Lincoln, that never thought he had that thing that he did not give; and of one bishop of Rome (though that is a rare thing) that was so liberal to the poor, that when he was asked by certain ambassadors whether he had any hunting dogs to show them, he answered, Yes. And bringing them to a great sort of poor people, whom he daily relieved at his table, These are the dogs, saith he, wherewith I hunt after heaven. c Bishop Hooper, also, had his board of beggars. Twice I was (saith Mr Fox) in his house at Worcester: where in his common hall, I saw a table spread with good store of food, and beset full of beggars and poor folk. And this was his daily custom. And when they were served and catechised, then he himself sat down to dinner, and not before. Queen Anna Boleyn carried ever about her a certain little purse, out of which she was wont daily to scatter some alms to the needy: thinking no day well spent wherein some man had not fared the better by some benefit at her hands. The Savoy, Bridewell, and another hospital, founded by King Edward VI, upon a sermon of Bp Ridley’s, do speak and testify both his tender heart and his bountiful hand. Bonfinius relateth of Stephen, King of Hungary (and the same thing is reported of Oswald, King of England), that his right hand rotted not for a long time after he was dead. And well it might be so (saith he) that that hand should he kept from corruption, that never suffered any to beg, to hunger, to lie in captivity, or any other misery. d But these, alas, are the last and worst days, wherein love is waxen cold: men’s hearts are frozen, and their hands withered up. A great deal of mouth mercy there is, as in St James’s time, Go thy ways and be fed, clothed, and warmed: but with what? with a mess of words, a suit of words, a fire of words: these are good cheap: but a little handful were better than a great many such mouthfuls. We may today wait for some good Samaritan to come and prove himself a neighbour; and after all complain, There is no mercy in the land, Hos 4:1 ; “Merciful men are taken away, the liberal man faileth from among the children of men,” Isa 57:1 ; Psa 12:1 . Elias lacketh his hostess of Sarepta, and Elisha the Shunammite. Paul cannot find the purpurisse, e nor Peter the currier. f Abraham we have not, and Job we find not. Captain Cornelius is a black swan in this generation, that gave to him that asked, and from him that would borrow of him, turned not away, &c.
And from him that would borrow of thee, turn not away ] Some were ashamed to beg and take alms, who yet, being pressed with great necessity, could be glad to borrow. And a greater kindness it might be to lend them a larger sum than to give them a lesser. Here therefore a good man is merciful and lendeth, he will lend, looking for nothing again, Psa 112:5 : not looking that a poor neighbour should earn it out, or do as much for him some other way. Nay, we ought not in this case so to look for our own again, as that which is the chief thing we aim at, but to obey Christ, and to do a poor man a pleasure. And what if “the wicked borroweth, and payeth not again,” Psa 37:21 ; let not others fare the worse for their fault. The godly make great conscience of paying that which they owe, as the son of the prophets that was so sorry for the loss of the axe, “Alas, master! it was but borrowed,” 2Ki 6:5 . And Elisha bade the widow first pay her debts with her oil, and then live off of the rest. Now from such borrowers turn not away: plead not excuse, make not delays when it is in thy hand to help them presently. “He that hideth his eyes (in this case) shall have many a curse,” Pro 28:27 . Not to do good (in this kind) is to do harm; not to save a life, or uphold a poor man’s declining estate, is to destroy it, Luk 6:6 ; Mar 3:4 . Carnal reason will here stand up and plead, as Nabal did, Shall I take my bread and my flesh, that I have provided for my shearers, and give it to strangers? 1Sa 25:11 . So, shall I take my money or my means, which I have provided for my children, and give it or lend it to such and such? Here then you must silence your reason and exalt your faith. Consider how great an honour it is to be almoner to the King of heaven; that by laying out upon such, you lay hold upon eternal life; that the apostle, 2Co 8:2 , setteth out liberality by a word that signifieth simplicity, , in opposition to that crafty wiliness that is in the covetous, to defend themselves from the danger (as they think) of liberality: that the liberal man deviseth liberal things, and by liberal things he shall stand. When a man would think he should fall, rather he takes a right course to stand and thrive: he lays up for himself a sure foundation.
a Give such before they ask, Psa 41:1 . Qui praeoccupat vocem petituri. Aug.
b Pauperum manus Christi est gazophylacium. Iulius Caesar dicere solitus est, se vel tum imprimis ditescere, cure bene merentes aliquo munere prosequeretur; quanto magis egenos?
Nunquam deficiunt charitates, cum dantur, habentur;
Cumque absumuntur, multiplicantur opes.
c Hi sunt canes quos alo quotidie, quibus spero me coelestem gloriam venaturum. Iam vero longe aliter, pauperibus sua dat gratis, nec munera curat.
d Merito manus illa corruptionis expers esse debuit, quae neminem mendicare, esurire, et in captivitate, aut quavis miseria iacere, perpessa est.
e A kind of red or purple colouring matter, used by the ancients. D
f One whose trade is the dressing and colouring of leather after it is tanned. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
42. ] The proper understanding of the command in this verse may be arrived at from considering the way in which the Lord Himself, who declares, ‘If ye shall ask any thing in my name, I will do it’ ( Joh 14:14 ), performs this promise to us. It would obviously be, not a promise of love, but a sentence of condemnation to us, understood in its bare literal sense; but our gracious Saviour, knowing what is good for us, so answers our prayers, that we never are sent empty away; not always, indeed, receiving what we ask, but that which in the very disappointment we are constrained thankfully to confess is better than our wish. So, in his humble sphere, should the Christian giver act. To give every thing to every one the sword to the madman, the alms to the impostor, the criminal request to the temptress would be to act as the enemy of others and ourselves. Ours should be a higher and deeper charity, flowing from those inner springs of love, which are the sources of outward actions sometimes widely divergent; whence may arise both the timely concession, and the timely refusal. As Chrysostom observes on a former verse, , , , . Hom. xvii. 6, p. 231.
] Here, to borrow, without usury , which was forbidden by the law, Exo 22:25 ; Lev 25:37 ; Deu 23:19-20 .
Fuente: Henry Alford’s Greek Testament
Mat 5:42 . This counsel does not seem to belong to the same category as the preceding three. One does not think of begging or borrowing as an injury, but at most as a nuisance. Some have doubted the genuineness of the logion as a part of the Sermon. But it occurs in Luke’s redaction (Mat 6:30 ), transformed indeed so as to make it a case of the sturdy beggar who helps himself to what he does not get for the asking. Were there idle, lawless tramps in Palestine in our Lord’s time, and would He counsel such treatment of them? If so, it is the extreme instance of not resisting evil. with in accusative. One would expect the genitive with the middle, the active taking an accusative with genitive, e.g. , 2Ti 4:4 , . But the transitive sense is intelligible. In turning myself away from another, I turn him away from me. Vide Heb 12:25 , 2Ti 1:15 .
Fuente: The Expositors Greek Testament by Robertson
would = would fain. Greek. thelo. App-102.
of = from. Grr. apo.
Fuente: Companion Bible Notes, Appendices and Graphics
42.] The proper understanding of the command in this verse may be arrived at from considering the way in which the Lord Himself, who declares, If ye shall ask any thing in my name, I will do it (Joh 14:14), performs this promise to us. It would obviously be, not a promise of love, but a sentence of condemnation to us, understood in its bare literal sense; but our gracious Saviour, knowing what is good for us, so answers our prayers, that we never are sent empty away; not always, indeed, receiving what we ask,-but that which in the very disappointment we are constrained thankfully to confess is better than our wish. So, in his humble sphere, should the Christian giver act. To give every thing to every one-the sword to the madman, the alms to the impostor, the criminal request to the temptress-would be to act as the enemy of others and ourselves. Ours should be a higher and deeper charity, flowing from those inner springs of love, which are the sources of outward actions sometimes widely divergent; whence may arise both the timely concession, and the timely refusal. As Chrysostom observes on a former verse, , , , . Hom. xvii. 6, p. 231.
] Here, to borrow,-without usury, which was forbidden by the law, Exo 22:25; Lev 25:37; Deu 23:19-20.
Fuente: The Greek Testament
Mat 5:42. , to him that asketh) who wishes you to give to him gratuitously, even though he do not ask with the best claim.-, give) as God does; see Luk 11:10.- , him that would) even though he does not venture to beseech thee vehemently.- , turn not thou away) although you have a specious pretext for so doing.
Fuente: Gnomon of the New Testament
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, Ecc 11:2, Ecc 11:6, Isa 58:6-12, Dan 4:27, Luk 6:30-36, Luk 11:41, Luk 14:12-14, Rom 12:20, 2Co 9:6-15, 1Ti 6:17-19, Heb 6:10, Heb 13:16, Jam 1:27, Jam 2:15, Jam 2:16, 1Jo 3:16-18
Reciprocal: Exo 22:14 – borrow Deu 15:11 – Thou shalt Luk 6:34 – General Luk 12:17 – shall
Fuente: The Treasury of Scripture Knowledge
5:42
In all of the teaching of the scripture regarding the granting of favors, we should consider what Jesus says in Mat 7:6. We should always try to learn whether the person asking a favor is worthy before granting it. If we find that he is, then we may give him what he asks and lend him what he wishes to borrow.
Fuente: Combined Bible Commentary
Mat 5:42. Give to him that asketh thee. Begging was as common and annoying then as now.
And from him that would borrow of thee turn not thou away, or be not turned away. Obviously to give to every beggar, to lend to ever) borrower, would be as hurtful to them as harassing and exhausting to us. Refusal may often be the best gift. Our gifts and loans are to be measured by the welfare, not by the desert of the asker; and to be made in the spirit of our Heavenly Father (Mat 5:45).
Fuente: A Popular Commentary on the New Testament
Our Saviour here presses the law of charity upon his disciples: this is two-fold; a charity in giving to them that beg, and a charity in lending to them that desire to borrow. Christianity obliges all those who have ability to abound in works of charity of all sorts and kinds whatsoever. He that is truly charitable, doth not only give, but lend; yea, sometimes lends, looking for nothing again. It is not enough to act charity of one sort, but we must be ready to act it in every kind, and to the highest degree that our circumstances and abilities will admit.
Giving is a god-like thing, he is the giver of every good and perfect gift; he gives before we ask; and we must imitate God in giving: namely, by giving what we give cheerfully, sincerely, discreetly, proportionably, universally, in obedience to God’s command, and with an eye at his glory. And there is sometimes as great charity in lending, as there is in giving; many a poor family, by our lending them a small matter, may raise themselves into a condition to live comfortably and honestly in the world.