80.
But who can either be prepared to bear injuries from the weak, in as far as it is profitable for their salvation; and to choose rather to suffer more injustice from another than to repay what he has suffered; to give to every one that asketh anything from him, either what he asks, if it is in his possession, and if it can rightly be given, or good advice, or to manifest a benevolent disposition, and not to turn away from him who desires to borrow; to love his enemies, to do good to those who hate him, to pray for those who persecute him;--who, I say, does these things, but the man who is fully and perfectly merciful? 1 And with that counsel misery is avoided, by the assistance of Him who says, "I desire mercy, and not sacrifice." 2 "Blessed," therefore, "are the merciful: for they shall obtain mercy." But now I think it will be more convenient, that at this point the reader, fatigued with so long a volume, should breathe a little, and recruit himself for considering what remains in another book.
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"Be ye therefore perfect, as your heavenly Father is perfect." The Greek text has here the future: esesthe teleioi, "Ye therefore shall be perfect" (Revised Version). Meyer gives the verb the imperative sense; Alford, Lange, and others include the imperative sense. The imperative force adds not a little to the plausibility of deriving the doctrine of perfectibility on earth, or complete "sanctification," from the passage, as the Pelagians (whom Augustin elsewhere combats) and some Methodist commentators (Whedon, etc.). Alford, Trench, etc., deny that the verse gives any countenance to the doctrine. As regards the nature of the perfection, Bengel sententiously says, "in amore, erga omnes" ("in love, toward all." See Col. iii. 14). It seems "to refer chiefly to the perfection of the divine love" (Mansel); so also Bleek, Meyer. Weiss (whose Leben Jesu, i. 532-534, see) finds an allusion to the fundamental command of the Old Testament, "Be ye holy," etc. In the place of the divine holiness, or God's elevation above all uncleanness of the creature, is substituted the divine perfection, whose essence is all-comprehensive and unselfish love; and in the place of the God separated from the sinful people, appears He who in love condescends to them and brings them into likeness with Himself as His children. The last verse of the Sermon as reported by Luke (vi. 36) confirms the idea that the perfection is of love: "Be ye merciful, as your Father which is in heaven is merciful." Commenting on this verse, Dr. Schaff says, "Instruction in morality cannot rise above this. Having thus led us up to our heavenly Father as the true standard, our Lord, by a natural transition, passes to our religious duties, i.e. duties to our heavenly Father." ↩
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Hos. vi. 6. ↩
