|New International Version (©2011)|
that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
New Living Translation (©2007)
In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and the unjust alike.
English Standard Version (©2001)
so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.
New American Standard Bible (©1995)
so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
King James Bible (Cambridge Ed.)
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
Holman Christian Standard Bible (©2009)
so that you may be sons of your Father in heaven. For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
International Standard Version (©2012)
so that you will become children of your Father in heaven, because he makes his sun rise on both evil and good people, and he lets rain fall on the righteous and the unrighteous.
NET Bible (©2006)
so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
Aramaic Bible in Plain English (©2010)
So that you will become the children of your Father who is in Heaven, for his sun rises on the good and upon the evil and his rain descends on the just and on the unjust.
GOD'S WORD® Translation (©1995)
In this way you show that you are children of your Father in heaven. He makes his sun rise on people whether they are good or evil. He lets rain fall on them whether they are just or unjust.
King James 2000 Bible (©2003)
That you may be the children of your Father who is in heaven: for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
American King James Version
That you may be the children of your Father which is in heaven: for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
American Standard Version
that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.
That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.
Darby Bible Translation
that ye may be the sons of your Father who is in the heavens; for he makes his sun rise on evil and good, and sends rain on just and unjust.
English Revised Version
that ye may be sons of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.
Webster's Bible Translation
That ye may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
Weymouth New Testament
that so you may become true sons of your Father in Heaven; for He causes His sun to rise on the wicked as well as the good, and sends rain upon those who do right and those who do wrong.
World English Bible
that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.
Young's Literal Translation
that ye may be sons of your Father in the heavens, because His sun He doth cause to rise on evil and good, and He doth send rain on righteous and unrighteous.
|Matthew Henry's Concise Commentary|
5:43-48 The Jewish teachers by neighbour understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, 1Pe 1:15,16. Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
Verse 45. - Parallel passage: Luke 6:35, which is more full, but hardly so original in form. That ye may be the children (ὅπως γένησθε υἱοί); sons (Revised Version); cf. ver. 9, note. The meaning of the clause is not certain. It may be:
(1) Love to enemies is the means whereby you may become possessed of the full privileges involved in the nature of sons. These privileges are more than the mere participation in Messianic glory (Meyer), and are rather all the blessings present and future which belong to sonship.
(2) Love, in order that on each occasion you may become in fact (almost our "show yourselves") sons of your Father, sons corresponding in ethical conduct to your position already received. Your Father. Not "the Father" (cf. ver. 16, note). Which is in heaven: for ὅτι The privileges generally, or the resemblance on each occasion, can only be obtained by behaviour similar to his, namely, kind treatment of those who injure you; for this is what he himself shows. He maketh his sun to rise (ἀνατέλλει). If we may lay stress on the Greek, our Lord expresses the popular notion of the sun ascending. It must, however, be remembered that the word he himself probably used was זרח in hiph. (, Peshito), which contains no thought of motion, but rather of appearance. Sun... rain. The two great sources of maintenance. On the evil and on the good... on the just and on the unjust. The first pair connotes, as it seems, the extreme of evil (Matthew 6:13, note) and good, in each case manifesting itself according to its opportunities; the second, the life and character as tried by the standard, especially the human standard, of just dealing. Notice how, by chiasm, the emphasis is laid on the ungodly alike at the beginning and at the end. Our Lord here brings out God's active love as seen in nature, nourishing and maintaining men, irrespective of the qualities of individuals and of their treatment of him and his laws. The thought is found elsewhere, e.g. in Seneca (vide Meyer), "Si deos imitaris, da et ingratis benelicia; ham et sceleratis sol oritur, et piratis patent maria" (cf. Bishop Lightfoot, on 'Philippians' ["St. Paul and Seneca," p. 281], for a collection of parallels to the sermon on the mount).
Gill's Exposition of the Entire Bible
That ye may be the children of your father,.... Not that any became the children of God, by doing things in imitation of him: for as in nature no man becomes the son of another by imitating him, or by doing the things he does but either by birth, or by adoption; so in grace no man becomes a child of God by the works he does, as a follower of God, but by adopting grace; and which is discovered in regeneration. Christ's meaning is, that they might appear, and be known to be the children of God, by doing those things in which they resemble their heavenly Father; and which are agreeable to his nature and conduct; as the tree is known by its fruit, and the cause by its effect: for where adoption and regenerating grace take place, the fruit of good works is brought forth to the glory of God. Some copies, instead of "children", read "like": and accordingly, the Persic version renders it thus, "that ye may be like your Father, which is heaven". Our Lord seems to have respect to the Jews, often having in their mouths this expression, , "our Father which is in heaven"; and to their frequent boasting that they were the children of God; and therefore he would have them make this manifest by their being like him, or acting in imitation of him;
for he maketh his sun to rise on the evil, and on the good. Christ instances in one of the greatest blessings in nature, the sun, so useful to the earth, and so beneficial to mankind for light and heat; which he calls "his sun": his own, and not another's; which he has made, and maintains, orders to run its race, and commands it to rise morning by morning, and that upon good and bad men; one, as well as another; all equally share in, and partake of its benign influences, and enjoy the comfortable effects and blessings of it:
and sendeth rain on the just and unjust; that is, on the fields of persons of such different characters, even both the early and the latter rain; which makes the earth fruitful, crowns it with goodness, and causes it to bring forth bread to the eater, and seed to the sower. This is one of the most considerable blessings of life; the gift of it is God's sole prerogative; it is peculiar to him; it is what none of the vanities of the Gentiles can give; and yet is bestowed by him on the most worthless and undeserving. This flows from that perfection of God, which the Cabbalists (u) call
""chesed, mercy", or benignity, to which it is essential to give largely to all, both "to the just and unjust".''
The Jews have a saying (x), that
"greater is the day of rain, than the resurrection of the dead; for the resurrection of the dead is for the just; but rain is , "both for the just, and for the wicked":''
a way of speaking much like this here. They also used to praise God for rain, on this consideration, because it was given to unworthy persons.
"(y) R. Jose Bar Jacob went to visit R. Joden of Magdala; whilst he was there, rain descended, and he heard his voice, saying, thousands of thousands, and millions of millions are bound to praise thy name, O our king, for every drop thou causest to descend upon us, , "because thou renderest good to the wicked".''
Now our Lord instances in things which could not be denied, and they themselves allowed; and makes use of their own words, to engage them to imitate God, whom they call their Father, by doing good to their enemies, and them that hated them, as well as to their friends and neighbours: yet sometimes they could scarcely allow, that the Gentiles had the same share in this divine favour with themselves; for they say (z), that
"God works by way of miracle, that rain should not be wanting in his land, although it is wanting in the countries of the Heathen; as he says, Job 5:10 "who giveth rain on the earth", which is the land of Israel; for on that , "a great rain" descends, and "sendeth waters", "few (which is added to the text) upon the fields"; which relates to what is without the land, whereupon it does not descend, but the substance of the land of Israel; therefore he saith, the Lord will open to thee his good treasure, and not to others.''
(u) Sepher Shaar Hassamaim, Tract. 7. c. 12. p. 155. (x) T. Bab. Taanith, fol. 7. 1.((y) T. Hieros. Beracot, fol. 14. 1. & Taanith, fol. 64. 2.((z) Tzeror Hammor, fol. 152. 4.
Wesley's Notes on the Bible
5:45 That ye may be the children - That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise - He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.
Matthew 5:45 Parallel Commentaries
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