Mateus 5:42

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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. Paul’s rule, “If a man will not work, neither let him eat” (2 Tessalonicenses 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 (Êxodo 22:25; Levítico 25:37; Deuteronômio 23:19). 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 (Neemias 5:1), leaving it open to receive interest from strangers who were outside the limits of the family (Deuteronômio 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.

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