Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Here, again, it is clear that faithfully to cling to the literal interpretation would be utterly to ignore the true spirit of the Lord's words here, where he sets forth his sublime ideal of a charity which ignores its own rights and knows no limits to its self-sacrifice. Augustine quaintly suggests that in the words themselves will be found the limitation required. "'Give to every man,' but not everything,' suggesting that in many cases a medicine for the hurt of the soul would better carry out the words of the Lord than the gift of material help for the needs of the body. But such ingenious exposition, after all, is needless. What the Lord inculcated here was that broad, unselfish generosity which acts as though it really believed those other beautiful words of Jesus, that "it is more blessed to give than to receive."
For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. There are three manners of return, as Augustine?봰uoted by Archbishop Trench in his 'Exposition of the Sermon on the Mount'?봮bserves, which men may make one to another: the returning good for good and evil for evil,?봳his is the ordinary rule of man; then beneath this there is the returning of evil for good, which is devilish; while above it there is the returning of good for evil, which is Divine,?봞nd this is what is commanded for the followers of Jesus here. On the words, "sinners also love those that love them," Augustine's words are singularly terse and quaint: "Amas amantes te filios et parentes. Amat et latro, amat et draco, amant et lupi, amant et ursi".