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Shall compel thee (αγγαρευσε). The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers (αγγαρο) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew 27:32, ηγγαρευσαν).

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Turn not thou away (μη αποστραφηις). 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.Matthew 5:32; Matthew 5:34; Matthew 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.

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And hate thine enemy (κα μισησεις). This phrase is not in Leviticus 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Romans 12:20 quotes Proverbs 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word πλησιον here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke 10:29).

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Take heed (προσεχετε). The Greek idiom includes "mind" (νουν) which is often expressed in ancient Greek and once in the Septuagint (Job 7:17). In the New Testament the substantive νους is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" (δικαιοσυνην) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). To be seen (θεαθηνα). First aorist passive infinitive of purpose. Our word theatrical is this very word, spectacular performance. With your Father (παρα τω πατρ υμων). Literally "beside your Father," standing by his side, as he looks at it.

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Sound not a trumpet (μη σαλπισηις). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke 21:2). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. So it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (ο υποκριτα) do this very thing. This is an old word for actor, interpreter, one who personates another, from υποκρινομα to answer in reply like the Attic αποκρινομα. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. They have received their reward (απεχουσιν τον μισθον αυτων). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, Bible Studies, p. 229). So Light from the Ancient East, pp. 110f. Αποχη means "receipt." So also in Matthew 6:5.

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In secret (τω κρυπτω). The Textus Receptus added the words εν τω φανερω (openly) here and in Matthew 6:6, but they are not genuine. Jesus does not promise a public reward for private piety.

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In the synagogues and in the corners of the streets (εν ταις συναγωγαις κα εν ταις γωνιαις των πλατειων). These were the usual places of prayer (synagogues) and the street corners where crowds stopped for business or talk. If the hour of prayer overtook a Pharisee here, he would strike his attitude of prayer like a modern Moslem that men might see that he was pious.

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Into thy closet (εις το ταμειον). The word is a late syncopated form of ταμιειον from ταμιας (steward) and the root ταμ- from τεμνω, to cut. So it is a store-house, a separate apartment, one's private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

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