There is no such open contrast with the law as in Matt. 5-7. The reason is manifest. Matthew has the Jews full in view, and therefore our Lord contrasts “ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment: but I say unto you,” &c. All that Luke says is, “But I say unto you which hear.” The disciples actually addressed were Jews, but the instruction in its own nature goes out to any man, and is profitable for all the faithful, to the Gentile as much as to the Jew. Notwithstanding it was pre-eminently important for a Jew who had been formed on the principles of earthly righteousness. None the less was it full of instruction for the Gentiles when they should be called to hear. The Gentile believer has the same heart as the Jewish, is in the same world, has to do with enemies and those that hate. Hence the value of such a word, “I say unto you which hear, Love your enemies, do good to them which hate you, bless them which curse you, and pray for them which despitefully use you.” This is entirely contrary to nature; it is the revelation of what God is, applied to govern the heart of His children. “Love your enemies, do good to them which hate you.” It is this that He was doing and showing in Christ, and the children are called to imitate their Father. “Be ye therefore followers of God as dear children.” This is of the deepest importance practically, for Christ is our real key according to that revelation of Him which is given in the New Testament; and this alone enables us to use rightly and intelligently the Old Testament. The Christian who is under grace understands the law far better than the Jew who was under law—at least, ought to enter into it as a whole and in all its parts, with a deeper perception of it, than the saints who had to do with its ordinances and ritual. Such is the power of Christ and such the wisdom of God which is our portion in Him.
But, besides these unfoldings of truth, there are the affections that are proper to the Christian. “Bless them that curse you and pray for them which despitefully use you.” The Lord looks for the activity of good, and the looking to God on behalf of those who might treat themselves despitefully. Thus it is not only kindness and pity, but there is the earnest and sincere pleading with God for their blessing.
Verse 29 is remarkable as compared with the corresponding portion (ver. 39, 40) of Matt. 5 They both deserve our particular consideration and well illustrate the difference of the gospels, and, what is also of the greatest importance, the manner of inspiration generally. It is a mistake to think that the Spirit of God is limited to a mere report even of what Jesus said. He exercises sovereign rights, while He gives the truth and nothing but the truth; and inasmuch as His aim is to give the whole truth, He is not tied down to the same expression, even while He is furnishing the substance of all that is needed for God's glory.
Thus in the Gospel of Matthew the case is of one who sues at law. In that case the object is to take away the coat; and the Lord bids the disciple to let the cloak be taken also. Luke, on the contrary, writes “him that taketh away thy cloak, forbid not to take thy coat also.” It is not a case of legal suing, but of illegal violence; and the spoiler who would take the outer garment is not to be resisted if he proceed to take the inner one also. This clearly gives a far greater fullness of truth than if the Spirit of God had restrained Himself to only one or other of the two cases. The apparent discrepancies of the gospels are therefore their perfection, if indeed we value the entire truth of God. Only thus could the different sides of truth be presented in their integrity. The Jew would require especially to be guarded on the side of law; but there is also violence in the world contrary to law; and it was necessary that the disciples should see it to be their calling and privilege to hold fast their heavenly principles in the face of man's force, no less than law. To maintain the character of Christ in our practice is of greater consequence than to keep one's cloak or coat also.
Then the Lord says, “Give to every man that asketh of thee.” It is no question of foolish prodigality, but of an open hand and heart to every call of need. “Of him that taketh away thy goods ask them not again.” It is of all consequence that, as there should be the patient endurance of personal wrong— “unto him that smiteth thee on the one cheek, offer also the other,” so there should be also the testimony that our life does not consist in the things which we possess. At the same time He adds for our own guidance toward others, “As ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them.” To love those that love us is not the point for a Christian; it is a mere human principle—as the Lord emphatically says here, “sinners also love those that love them.” It is not as in Matthew, publicans or Gentiles, but “sinners,” according to the ordinary moral tone of Luke. This was true of man everywhere, and the word “sinner” has a great propriety and emphasis. It is not only men, but bad men, may love those that love them. So too the doing good to those who do good to us is but a righteous return of which the evil are capable; as indeed lending, when they hope to borrow or to receive. Sinners do quite as much. But for us the word is “love ye your enemies, and do good and lend, hoping for nothing again; and your reward shall be great.” Nor is the reward all. “And ye shall be the children of the Highest.” How soon it was made their conscious relationship! Thus it becomes the desire and aim—to acquit ourselves according to the relationship grace has given us. “For he is kind to the unthankful and to the evil.” How truly divine! We ourselves are the witnesses of it in our unconverted days.
Hence the call in our gospel does not follow as in Matthew, “Be ye therefore perfect even as your Father which is in heaven is perfect,” but Be ye therefore merciful, as your Father also is merciful.” The perfection in Matthew seems to be in allusion to the call on Abraham, whose perfection was to walk in integrity, confiding in the shadow of the Almighty. The disciple, instructed of Jesus, had the Father's name declared, and his perfection is to illustrate his Father's character in indiscriminate grace—not in the spirit of law. Writing for the Gentiles, Luke simply calls them to be merciful as their Father was merciful. This would be obvious even to such as had not a minute acquaintance with the Old Testament, and therefore incapable of appreciating the delicate allusions to its contents here or there. Any believer could understand the force of such an exhortation as “judge not and ye shall not be judged.” The tendency to censoriousness, the imputation of evil motives, and the danger of sure retribution, are here brought before us. “Condemn not, and ye shall not be condemned.”
On the other hand, says our Master, “forgive, and ye shall be forgiven.” It is the spirit of grace in the experience of wrongs. “Give, and it shall be given unto you.” It is the spirit of large generosity; and who ever knew a giver with nothing to give or receive? Yea, “good measure, pressed down, and shaken together, and running over” —not exactly shall men give, but “shall they give” (in the sense of “shall be given") into your bosom.” Men are very far from giving thus; and the Lord leaves it entirely vague. It might be by men or by believers: certainly God thus acts. Whoever gives will find his account sure in the far-surpassing goodness of God. “For with the same measure that ye mete withal, it shall be measured to you again” —whatever the means that He employs and whatever the time of recompense.