The National tribune. [volume] (Washington, D.C.) 1877-1917, 1890-03-27
SUNDAY MEDITATION.

study the paragraph from tho Holy Scriptures as
SUBJECTS: /. RETALIATION. II. TREATMENT
OF ENEMIES.
/. RETALIATION.
]. Data.
Two Gospel writer's give tho paragraphs. See
st. Matt, 5 3S41, and. st. Luke, 6:29. We
seek to study according to the best results
reached by Gospel barmonists Thus we have
before us all the particulars known. st. Mat
thew was probably one of the hearers of the
words. He gives the fullest report. lie men
tions several items under the head of retalia-
ton, while st. Luke states only two-the smit-
ing aud the taking OF the cloak. Both wrote
after about 30 years had passed from the time
the incident occurred-St. Matthew at Rome,
and st. Luke in Achaia.
2. Time.
Jesus uttered the words which we study In
about the month of May of the year 27-the
32d of Christ's life and the second of his min
istry-1,863 years ago.
3. Place
The paragraph is part of what is known as
the Sermon on the Mount. Tradition points
to what Is known as the Mount of the Beati-
tudes. This il between Mt. Tabor an Tiberias.
Sometimes it is spoken of as the Horns Of Hat
tin. 1t is depression between two SUBMITS
(horns). 4. It is only about 80 to go feet above
the common level. It's distance from Caper-
naum is not far from seven miles. The ridge
was the pulpit and the slopes the audience
room. (See st. Matt, 81: H.
4. Occasion.
Christ's ministry, and specially his miracles.
attracted general attention People heard of
him far and near, and came to him to see, hear
and be relieved OF diseases. Just ut the time
the Sermon on the Mount was about to be de-
livered Jesus found himself pressed on all sides
by hearers and seekers. 1t was grand Oppor-
tnnity for setting forth the general principles
of his new Kingdom, or dspensaton. He
availed himself of the chance and preached
discourse involving all tho main points of
Christianity.
5. The Speaker
From st. Matt. Z: % we learn that Jesus
delivered the discourse, beginning Mt 81: and
ending Mt 1921. lie was Teacher, and hence
the word taught" ". 81 And hence, too,
tho listeners were styled disciples" or learn
ers ". IL We find the speaker was con-
versant with the Mosaic law-capable Of ex-
planning it and authorized to enforce it.
(7:29.)
From st. Matt, D /, We sec muItitudes were
present st. Lu.. g IL. is more specific. We
end there were among the hearers people from
Judca. Jerusalem, and from the coasts, inelu-
sive of the cities of Tyre and SdOn. The dis
cipes of Christ are mentioned as among the
audience. tSt. Matt, 5: ]. and st. Luke, g: H.
Probably the word disciples" does not include
only The Twelve, but the followers in general
Of Jesus. Christ addressed his disciples" in
special, but the entire multitude probably
heard the teaching. st. Luke, Z l. shows
more than the disciples were included among
the hearers.
Z. Items as 10 Retaliation.
Christ first quotes the law, IAN eye for an
eye, and tooth for tooth" lex, 81: "a;
Lev, %: 20) IL is clear from Ex., 20: I, that
God was the author of said law. (Lev., q: I3)
There is the colIoquiaI saying, CLAW me and I'll
claw thee" We notice the words quoted by
our Savior are found in tho laws which were
to govern the Jews. not in the redress of the
injuries AS individuals. but ia the punishment
OF evil doors by judicial processes As such
law, tho one quoted was just, right, and even
now obligatory in courts of justice. The
Pharisees had twisted this law out from its
purely legal application, and taught that it is
admissible in the treatment of private wrongs
suffered Jesus came to the rescue of the law
not annuling 10 nor even cFiticisng It, but linn
iting it 10 the use of the courts. 1t is evident
that judges in criminal legal processes must DO
governed by code more severe than that
proper among individuals.
The law Ter taiiOHis is proper when affairs
have reached a point where mutual concession
Is found to DO unattaingbie. In social relations
IL viii not do to "pay persons as we say in
their own coin" Such procedure would make
community bedlam, home fighting arena,
business a puglistio performance.
Christ simply aimed to teach his hearers that
in their social, domestic, political, business aud
other relations they mnst avoid revenge, iti-
CATION. cxactncss To an extent leading To posi-
BILE quarTesomenesS. We have some men who
are always in suit or being sued We notice
that what Jesus said is to be- taken by US with
due common sense and not with slavish mi
=
forced by Christ rather than the cold literal.
ness
We observe Christ illustrated his teaching:
/. "Whosoevcr shall smiie thee on thy right
cheek, turn TO him the other also" SO ST.
Matthew. in 3 - Ii we DO bound on liter
alness we may say that if man strike us on
the left cheek wo eau return his blow But
from st. Luke, 6: %. we find the point to DO
observed Is not the fact the cheek smtten be
either the right or the left. Then, too, we
must watch the spirit of our act. 4 man may
so turn the check not struck as to irritate his
enemy. as a chip on the shoulder invites 20
combat Then, Jesus does not inform us what
to do providing the person who struck the ono
check also strike the other when il Is presented
We may suppose the words, whatsoever shall
smite thee on thy right cheek turn to him the
other also" was a proverbial saying not to I've
taken literally, but simply as demanding Il sub
nissive, peaceful spirit. An opportunity one
time occurred for Christ to illustrate tho prov
orb. IL was when he was on trial before the
High Priest. An officer struck him with the
palm of his handicapped him In the face, as
we say. Jesus did not turn the other check.
On the other hand. he severely rebuked the
net. (Read Prov, 20: ~; "a %; Ro., IL IL,
10; l TIL, s.: Is; Pet, 3: 81 Sec how st.
Paul dealt with smiters. (Acts, %: 81 lie
took his own part. Compare 10: 80 80; %: %
%; 25:9-ll.)
.. II any man will sue thee at the law and
take away thy coat. let him have thy cloak
also" tSt. Matt, 5 i0.l st. Luke has it "and
him that taketh away thy cloak forbid not
to take thy coat also" %: 20.) The aim of
the Christian is poaeefulness and general
commendation of Christianity by the exhibit
ton Of spirit of charity, concession aud yield
ableness not possible on the part OF evil men.
Often such spirit will dsarm and shame OPP
ponents.
s. whatsoever shall compel thee TO go mile,
go with him twain" (St. Matt. .: Al st.
Luke omits this. Show different temperx.
ment from that of your oppressor. Cyrus
originated a sort of postal delivery. Officers, IL
they needed. could press into their service any
citizen or subject. They could demand assist
ance OF horses, etc. Tho Jews detested such
foreign interference. But Jesus saw plainly
what troubles would arise from reluctant assent
to the demands Of postal officers. AS Gods
people in contrast with the masses Of heathen-
ism they must show n GOdliko temper in all