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Matthew 5:38-48

 

CONTEXTUAL INSIGHTS

A. To understand [chapter 5] one must realize that Jesus rejected the Jewish oral tradition (Talmud) which attempted to interpret the written Old Testament. Jesus elevated the OT in strong and definitive statements (i.e., 5:17-19), then showed Himself to be its true fulfillment and ultimate interpreter (i.e., 5:21-48). This can be seen in the fact that Jesus used the phrase “you have heard” not “it is written.” This is a powerful Christological passage, in light of the Jews’ respect for the written and oral Law.

B. This section is not exhaustive of the misinterpretations of first century Judaism but representative. The entire sermon, chapters 5-7, is an attitude check for humble believers and a pride killer for self-righteous legalists. Jesus placed the mind alongside the hand as the source of sin and rebellion against God’s law. He addressed the inner man as well as the outer. Sin begins in the thought life. C. God’s standard of judgment is so different from man’s (cf. Isa. 55:8-9). Believers’ righteousness is both an initial gift and a developing Christlikeness, both a forensic, legal position and a spirit directed progressive sanctification. This section focused on the latter. (1)

5:38 “an eye for an eye” This is an allusion to Exod. 21:24, Lev. 24:20, and Deut. 19:21. This law, like divorce certificates, was originally intended to deal with a societal problem by attempting to limit personal revenge. It did not allow individuals or families to take revenge, but was a guideline for the court. It was often reduced to monetary equivalents by the Jewish judges. However, the principle of limited personal revenge remains.

5:39-42 This was a series of five examples of Jesus’ new ethics concerning our attitude toward others, both insiders and outsiders. These are historically conditioned examples. They advocate an attitude, not a hard and fast rule for every society or age. It is the spirit of the believing offended party which should issue in positive actions of love. This should not be interpreted as covering inappropriate or repeated requests from tricky or lazy people.

5:39 “an evil person” This could, in context, refer to the first century legal system in the sense that it is better to endure additional insults than take a covenant brother to an unbelieving judge. If “evil” relates to v. 37, it could refer to the Evil One. The Charles B. Williams Translation, The New Testament in the Language of the People, gives a third option, “the one who injures you.”

5:40 “shirt. . .coat” The first item of clothing refers to an under garment and the second to an outer garment. This is a hyperbolic statement. Jesus is not advocating nudity! This is an allusion to Exod. 22:26-27; Deut. 24:10-13. The central truth of this entire section is that Christians should go beyond what others expect of them. The purpose is to encourage unbelievers to be attracted to God by His people’s actions (cf. 5:16; I Pet. 2:12).

5:41 This is historically conditioned to a time when one nation militarily occupied another. The word “force” was of Persian derivation, originally referring to a postal carrier. It came to be the term used for forced labor of any kind by an occupying military or civil government. An example of this is Matt. 27:32. Christians are to go beyond even what is demanded or expected.

5:42 This was not meant to be taken as a hard and fast rule about lending, but an attitude of love and openness toward others, especially the poor, needy, and outcast (cf. Exod. 22:25; Deut. 15:7-11; Pro. 19:17). (2)

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(1) Dr. Utley, Free Bible Commentary, http://freebiblecommentary.org/pdf/EN/VOL01.pdf ,p. 59.
(2) cf. p. 67